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LECTURES 


ON 


PASTORAL THEOLOGY 


ENOCH POND, D. D., 

PROFESSOR IN THE THEOLOGICAL BEMINART, BANGOR. 



BOSTON: 

DRAPER AND HALLIDAY. 

PHILADELPHIA: SMITH, ENGLISH, AND CO. 

CINCINNATI! GEO. 8. BLANCHARD AND CO. 

1 867 . 






Entered according to Act of Congress, in the year 1866, by 
WARREN F. DRAPER, 

In the Clerk's Ofiice of the District Court of the District of Massachusetts. 


<3ift 

Bertram Smith 
March 15, 1934 



ANDOVER: 

BTERKOTYPED AND PRINTED 


BY W. F. DRAPER. 








I 


i 




INTEODUCTION. 


The studies pursued in the theological seminaries of our coun¬ 
try are chiefly calculated to prepare the youthful preacher for the 
more public duties of the sacred office, — for the devotions and in¬ 
structions of the sanctuary. But there is another class of duties, of 
scarcely less importance, which, it may be expected, will speedily de¬ 
volve upon him. They relate to his more private intercourse with his 
people; to the oversight he is to take of them, and the influence he 
is to exert upon them, in the house, by the way, in their seasons of 
prosperity and adversity, in sickness and affliction, when rejoicing in 
hope, or mourning in spiritual darkness and desertion, or anxiously 
inquiring the way to heaven. These are obviously pastoral duties — 
duties which cannot, must not be neglected; and in regard to the na¬ 
ture and right performance of which, the young minister feels that he 
needs instruction. Without such Instruction he must painfully feel 
his incompetency to go forth into the world, and assume the respon¬ 
sibility of guiding and feeding the church of God. 

The class of duties here referred to is of such importance, that for 
the neglect or careless performance of them no other ministerial 
excellences or qualifications will at all compensate. A man may 
be learned and gifted, an able and instructive preacher of the gos¬ 
pel ; still, if he is a had pastor^ the good efiects of his preaching will 
be comparatively lost, and he will scarcely be tolerated by an intel¬ 
ligent people. Whereas, if he is a good, a wise, a faithful pastor, he 
will be borne with, and appreciated, and may be very useful, though 
he be but an indifferent preacher. I here contrast the two depart¬ 
ments of ministerial labor, for the purpose of impressing more deeply 
the importance of pastoral duties, and of showing how defective must 
be any system of theological education in which these latter should 
be omitted. But there is no need of setting the two in contrast, or 
of separating them the one from the other. Let them both stand 




4 


INTRODUCTION. 


together, be cultivated together, and together be carried out in the 
labors of the ministry, and they will render him in whom they meet 
a workman who needeth not to be ashamed, rightly dividing the 
word of truth from the sacred desk, and rightly exemplifying and 
enforcing it in his daily intercourse with the people of his charge. 

The department of pastoral duties is precisely that in which some 
good men have feared that the course of instruction in our theolog¬ 
ical seminaries must necessarily be deficient. It has not been 
doubted that the seminaries afforded facilities for instruction in 
Biblical literature, in systematic theology, in sacred rhetoric, and in 
ecclesiastical history, beyond what could ordinarily be furnished in 
the study of a private pastor. But the latter, it has been said, must 
be the most competent instructor in pastoral duties^ and can better 
exemplify his instructions in his dally practice. The first part of this 
objection might be obviated — as in all ordinary cases it should- be 

— by selecting those to be teachers in the seminaries who had pre¬ 
viously sustained the relation of pastors. The force of the latter 
part of the objection would depend on the fact whether those se¬ 
lected as the most competent private instructors in theology were 
at the same time the most distinguished patterns oipastoral diligence 
and fidelity. My impression is that this would not generally be the 
case. Confident I am that it was not the case in years that are past, 
when all our young ministers were under the necessity of pursuing 
their professional studies in a private way. 

There is danger, however, that in our theological seminaries, 
both the study and the practice of pastoral duties will be compara¬ 
tively neglected. In the ardor of their literary and theological pur¬ 
suits, there is danger that young men will overlook those important 
lessons on this subject which they will be called so soon to reduce 
to practice. The teachers in our seminaries should be aware of 
this danger, that they may the more effectually guard against it. 

To preserve from the danger here referred to, it has been thought 
expedient to encourage young men in the seminaries — so far as 
this could be done without interfering with their appropriate studies 

— to engage in something like pastoral labor. In the vicinity of 
most of these institutions opportunities exist for taking the charge 
of village meetings; superintending Bible-classes and Sabbath- 
schools; visiting the poor, the sick, the bereaved, the afflicted; 
conversing with the inquiring and anxious; and performing other 
similar duties; and it is doubtless expedient that to a reasonable 


INTRODUCTION. 


5 


extent the discharge of such duties should be encouraged. To my 
certain knowledge they have in some instances been performed 
by students to the great advantage of all concerned. At the same 
time, in all our seminaries pastoral duties are made the subject of 
direct and earnest inculcation. Lectures are delivered, books are 
studied, meetings for free conversation are held, and all suitable 
means are employed to bring the subject before the minds of the ris¬ 
ing ministry, in a way to excite interest, and lead to profitable results. 

The following Lectures have been often delivered in the semi¬ 
nary with which the author is connected. They might have been 
retained in manuscript, to be still further repeated and improved. 
But experience has convinced me that I could better promote the 
interests of my pupils by putting my Lectures into their hands in 
the form of a text-book, to be read and pondered and made the 
subject of conversation In the lecture-room, than by simply calling 
them together, and repeating the Lectures in their hearing. I 
have wished also to do something for theological students and 
young ministers generally, into whose hands the printed Lectures 
may, peradventure, fall. Nor am I altogether without hope that 
my older ministerial brethren, whose privilege it is to be Intrusted 
with the care of souls, may derive some benefit from the thoughts 
of one who was for twelve years a pastor like themselves, and who 
still delights to look back upon those years, as among the most pleas¬ 
ant, if not the most useful, of^his life. 

Another motive for publishing the Lectures has been, that there 
is nothing now before the public exactly adapted to the same pur¬ 
pose with them, or which might profitably be used in their place. 
The times in which we live, as also the state of our American 
churches, have each their peculiarities, tending to modify very con¬ 
siderably the duties of pastors; so that works written for another 
country and age, such as Baxter’s Keformed Pastor, Mason’s Stu¬ 
dent and Pastor, and Bishop Burnet’s Pastoral Care, — though 
excellent in their kind, and well worthy to be read and pondered, 
— are not quite suited to our circumstances. 

As the subjects of the following Lectures are almost entirely prac¬ 
tical, I have endeavored to treat them in a plain, practical way. I 
have gone into a consideration of those numerous questions, — some 
of them minute, but not on that account necessarily unimportant,— 
which would be likely to perplex the mind of a young minister, and 
about which he would wish to be advised and directed. The advices 
1 * 


INTRODUCTION. 


6 . 

■which I have given, with the reasons of them, are submitted with 
all deference to the consideration of my ministerial brethren. On 
so great a variety of topics it would be strange if there was not 
some diversity of opinion. From those who detect mistakes in 
what I have written, or who think me in any serious error, I shall 
be glad to receive fraternal suggestions, and shall hope to profit by 
them. 

I only add, that these Lectures are specifically adapted to the 
case of Congregational ministers and churches^ such as have existed 
in New England from the first settlement of the country to the pres¬ 
ent time. Still, with but slight modifications — such as will readily 
suggest themselves to the intelligent reader or teacher — they will 
apply equally well to the pastors and churches of other evangelical 
denominations. 

My earnest desire is not only that they may contribute to render 
those who are already pastors, or who are expecting soon to become 
such, more fully acquainted with their duties, and more deeply in¬ 
terested in them, but that they may impress a sense of the vast im¬ 
portance of these duties, and lead to greater fidelity and success in 
the performance of them. So shall the individuals referred to be 
better pastors while they live, and be prepared for a more distin¬ 
guished reward — a crown of many stars — from the hand of their 
great Master and Lord in heaven. 

POSTSCRIPT. 

The first edition of these Lectures was published twenty years 
ago. They have long been out of the market, and I have often 
been requested and urged to reprint them. But circumstances have 
prevented until now. They have been entirely rewritten, and sev¬ 
eral of them have received important modifications. With all def¬ 
erence they are again submitted to the consideration of the public. 


, . ( 


-»‘ 


• i 


r* H.' 


CONTENTS. 


♦ 


LECTURE I. 

PASTORAL QUALIFICATIONS. 

PIBTY: strong faith—the love of CHRIST — LOVE TO SOULS. INTELLEC¬ 
TUAL ENDOWMENTS: COMMON SENSE, KNOWLEDGE OF MEN AND THINGS. 
PRUDENCE. SOCIAL qualities: EASY MANNERS—ENERGY AND ACTIVITY. 
ORTHODOXY — GENERAL AND PROFESSIONAL EDUCATION - - - 13 


LECTURE n. 

SETTLEMENT IN THE MINISTRY. 

TIME OF SETTLEMENT — PLACE OF SETTLEMENT — PREACHING ON PROBATION 

— SATISFACTORY CALL FOR SETTLEMENT—PRELIMINARY ARRANGEMENTS 

— SETTLEMENT SHOULD BE MADE WITH A VIEW TO PERMANENCY—SO¬ 
LEMNITIES OF ORDINATION - - - - - - - 28 


LECTURE m. 

RELATIONS AFTER SETTLEMENT. 

RELATIONS TO THE PARISH AND TO THE CHURCH — EVERY PASTOR SHOULD 
BE A MEMBER OF HIS OWN CHURCH; NOT MADE A MEMBER BY HIS OR¬ 
DINATION—HE IS THE HIGHEST OFFICER OF THE CHURCH; ITS BISHOP, 
ITS PASTOR - -- ....-...--43 


LECTURE IV. 

PASTORAL ACQUAINTANCE. ' 

MEANS OF IT — VISITS — SET VISITS DESCRIBED — DANGERS AND BENEFITS OF 
THEM —RULES TO BE OBSERVED IN REGARD TO THEM - - - 65 


J- 


.A 





8 


CONTENTS 


LECTUEE V. 

PASTORAL ACQUAINTANCE (continued). 

PASTORAL VISITS — SHOULD BE PURSUED SYSTEMATICALLY — HOW CON¬ 
DUCTED — INCIDENTAL OBJECTS TO BE PROMOTED — RULES RESPECTINO 
THEM — VISITS TO THE SICK, AND AFFLICTED — MODE OF CONDUCTING 
THEM — BENEFITS OF THEM — RECEIVING VISITS.66 


LECTURE VI. 

TREATMENT OF DIFFERENT CHARACTERS. 

( 

THE IGNORANT — THE DEGRADED AND VICIOUS — HERETICS AND INFIDELS — 
PERSONAL ENEMIES—INQUIRING SINNERS — THE DESPONDING AND MELAN¬ 
CHOLY— THE SELF-DECEIVED—THE ELEVATED AND REJOICING - 81 


LECTURE VII. 

THE MORE PUBLIC DUTIES OF A PASTOR. 

HE IS TO TAKE THE LEAD IN PUBLIC WORSHIP, TO PREACH THE GOSPEL, 
TO ADMINISTER BAPTISM AND THE LORD’S SUPPER, AND TO PRESIDE IN 
MEETINGS OP THE CHURCH — KEEPING THE RECORDS — ADMISSION OF MEM¬ 
BERS— CHURCH DISCIPLINE. 99 


LECTURE VIII. 

OTHER PASTORAL DUTIES. 

SOLEMNIZING MARRIAGES: DIRECTIONS GIVEN AND QUESTIONS SOLVED IN 
REGARD TO THIS SERVICE. FUNERALS : PUBLIC AND PRIVATE — WHAT MAY 
AND MAY NOT BE SAID AT FUNERALS — FUNERAL SERMONS — FUNERALS 
ON THE SABBATH — ATTENDING FUNERALS OUT OF TOWN - - 112 


- LECTURE IX. 

EXTRA RELIGIOUS MEETINGS. 

THE NUMBER OF THEM — MEETINGS ON SABBATH EVENING — A LECTURE AND 
PRAYER-MEETING IN THE WEEK — DIRECTIONS AS TO THE MANNER OP 
CONDUCTING THESE MEETINGS — DANGERS TO BE AVOIDED - - 131 



CONTENTS 


9 



LECTURE X. 

REVIVALS OF RELIGION. 


DESCRIPTION OP THEM — NOT PECULIAR TO ANT COUNTRY OR AGE — FRE¬ 
QUENT IN OUR OWN COUNTRY—REVIVALS THE WORK OF GOD, OPERATING 
BY MEANS —MEANS NOT TO BE UNDERVALUED, NOR TRUSTED TO AS ALONE 
EFFICACIOUS — IN WHAT SENSE A MINISTER SHOULD LABOR FOR A CON¬ 
STANT REVIVAL.. 143 


LECTURE XI. 

^ REVIVALS OF RELIGION (continued). 

ORDINARILY COMMENCE IN THE CHURCH — FIRST EFFORT SHOULD BE TO 
AWAKEN, HUMBLE, AND PREPARE THE CHURCH; NEXT TO AWAKEN, CON¬ 
VINCE, AND CONVERT SINNERS — CONVICTION AND CONVERSION DESCRIBED; 
MEANS OF PRODUCING THEM — IMPORTANCE OF SYSTEM AND METHOD IN 
THE WORK -. 157 


LECTURE XU. 

REVIVALS OF RELIGION (continued). 

EXTREMES TO BE AVOIDED, AS TO THE AMOUNT OF MEANS EMPLOYED — THE 
SUBJECTS OF A REVIVAL TO BE AWAKENED, CONVICTED, DRAWN OUT FROM 
THEIR HIDING-PLACES, BROUGHT TO REPENTANCE, TRIED AND PROVED, AND 
GATHERED INTO THE CHURCH — IMPORTANCE OF A REASONABLE PROBA¬ 
TION — PROBATIONER’S CLASS. 171 

LECTURE Xm. 

^ REVIVALS OF RELIGION (continued). 

PROTRACTED MEETINGS NOT NOVELTIES IN THE CHURCH—AN INSTRUMEN¬ 
TALITY OF MUCH POWER — OBJECTIONS TO SUCH MEETINGS CONSIDERED — 
BENEFITS OF THEM WHEN PROPERLY CONDUCTED —QUERIES IN REGARD TO 
f ' PROTRACTED MEETINGS SOLVED — SHOULD BE UNDER THE DIRECTION OF 
THE PASTOR, AND BE FOLLOWED BY MUCH PASTORAL LABOR - 184 


LECTURE XIV. 


REVIVALS OF RELIGION (continued). 



EVANGELISTS — PRIMITIVE EVANGELISTS DESCRIBED AND APPROVED — MOD¬ 
ERN EVANGELISM AS A SYSTEM DISAPPROVED — REASONS AGAINST IT URGED 
— OBJECTIONS ANSWERED. 201 






10 


CONTENTS 


LECTURE XV. 

CO-OPERATION OF PASTOR AND PEOPLE. 

THE PASTOR SHOULD ENLIST THE CO-OPERATION OF HIS CHURCH FOR HIS 
OWN BENEFIT, AND FOR THE BENEFIT OF HIS CHURCH — THE TIMES FAVOR¬ 
ABLE FOR THIS OBJECT—DIFFERENT KINDS OF EMPLOYMENT SUGGESTED 

214 


LECTURE XVI. 

DUTIES IN RELATION TO THE YOUNG, 

DUTIES OF A PASTOR IN RELATION TO THE YOUTH OP HIS FLOCK—THOSE 
THAT HAVE BEEN BAPTIZED, AND OTHERS—THE SABBATH-SCHOOL — CAT¬ 
ECHISING, ETC... 226 


LECTURE XVII. 

CHARITABLE OBJECTS. 

THEIR CONNECTION WITH THE PASTORAL WORK — PASTORS SHOULD KEEP UP 
AN ACQUAINTANCE WITH THESE OBJECTS, FEEL AN INTEREST IN THEM, 
AND MANIFEST THIS INTEREST-IN ALL SUITABLE WATS — NECESSITY OP 
AGENTS, AND THEIR CONNECTION WITH THE WORK OF PASTORS - 239 


LECTURE XVIII. 

INDUCTION OF OTHERS INTO THE MINISTRY. 

EXAMINATION FOR LICENSE — ORDINATION THE WORK OF MINISTERS — A RE¬ 
SPONSIBLE WORK — WHO ARE TO EE ORDAINED - - - - . 253 


LECTURE XIX. 

\ 

MINISTERIAL INTERCOURSE. 

INTERCOURSE OF A PASTOR WITH OTHER CHURCHES AND MINISTERS OF HIS 
OWN DENOMINATION — PRIVATE INTERCOURSE OP MINISTERS — EXCHANGES 
— ADVICES RESPECTING THEM — INTERCOURSE OF MINISTERS ON PUBLIC 
OCCASIONS. 267 




CONTENTS 


11 


LECTURE XX. 

DUTIES OF THE PASTOR TOWARDS OTHER DENOMINATIONS 

OF CHRISTIANS. 

THE EVANOELIOAL AMD UNKVANOKLIOAI. — BENKEITS OF CHRISTIAN FELLOW¬ 
SHIP AND INTERCOURSE AMONG THOSE WHO ARE AGREED IN ESSENTIAL 
TRUTH — OBJECTIONS CONSIDERED.. 282 

LECTURE XXL 

THE PASTOR’S DUTIES TO HIMSELF. 

TO THE BODY AND THE SOUL — TEMPERANCE, CARE OF HEALTH — CULTIVA¬ 
TION OF THE INTELLECT, THE CONSCIENCE, AND THE HEART — SELF-EXAM¬ 
INATION, WATCHFULNESS, SELF-CONTROL, ETC.. 296 


LECTURE XXn. 

THE PASTOR’S DUTIES TO HIS FAMILY. 

SHOULD HAVE A FAMILY — CHOICE OF A COMPANION — DUTIES TO CHILDREN 
— MOTIVES TO FIDELITY IN THE DISCHARGE OF PARENTAL DUTIES - 309 


LECTURE XXm. 

I 

POLITICAL DUTIES OF MINISTERS. 

THE QUESTION OF SUFFRAGE — OF INTRODUCING POLITICS INTO THE PULPIT — 
OF POLITICAL OFFICES AND HONORS — OF CHAPLAINCIES, ETC. - - 826 


LECTURE XXIV. 




RESPECT FOR THE MINISTRY. 

s 


IS IT GREATER OR LESS NOW THAN FORMERLY? — HOW RESPECT MAY BE FOR¬ 
FEITED, AND HOW ACQUIRED AND RETAINED ------ 838 


LECTURE XXV. 

FREQUENT DISMISSIONS. 

• 

THEIR CAUSES AND REMEDIES — CAUSED OFTEN BY THE CIRCUMSTANCES OF 
THE TIMES IN WHICH WE LIVE; OR BY THE CIRCUMSTANCES AND ACTS OF 
MINISTERS; OR BY THE CIRCUMSTANCES AND DOINGS OF THE PEOPLE FOR 
WHOM THEY LABOR. --...350 





12 


CONTENTS 


LECTURE XXVL 

WITHDRAWING FROM THE MINISTRY. 

WITHDRAWING FROM THE MINISTRY, PARTIALLY OR WHOLLY — CIRCUM¬ 
STANCES UNDER WHICH THIS MAY AND MAY NOT BE DONE - - 367 


LECTURE XXVn. 

RESULTS OF FAITHFUL PASTORAL LABOR. 

WHAT THE PERMANENTLY SETTLED PASTOR MAY AND MAY NOT EXPECT 
FOR HIMSELF AND FOR OTHERS, IN THIS LIFE AND THE FUTURE, AS THE 
FRUIT OF HIS EXERTIONS.. 381 



LECTUKES ON PASTOKAL THEOLOGY. 


LECTURE I. 

PASTORAL QUALIFICATIONS. 

PIETY: STBONG PAITH — THE LOVE OF OHBI8T — LOVE TO SOULS. INTELLEO- 
TUAI. endowments; common sense, knowledge of men and things, 
PBUDENCE. SOCIAL QUALITIES : EASY MANNEBS — ENEBGY AND ACTIVITY. 
OBTHODOXY — GENEBAL AND PBOFESSIONAL EDUCATION. 


One of the first questions which meets us in approach¬ 
ing the general subject of these lectures, is that of 
pastoral quolijications. What are they? What prop¬ 
erties of person, mind, and heart is it desirable that the 
pastor should possess, in order to his highest usefulness ? 

The first of all qualifications for the pastoral work is 
piety. Nothing can at all compensate for the absence 
of this. Without satisfactory evidence of piety, no 
person is to regard himself as called or entitled to enter 
on the duties of the office in question. And when I 
speak of piety as a qualification for the ministry, I mean 
something more than barely to live and breathe in the 
spiritual world: I mean a stirring, vigorous, enlight¬ 
ened, consistent piety; and the more of it the better. 
Whatever else may be said- on the subject of pastoral 
qualifications, this must stand first and foremost. This 
must never be overlooked or forgotten. 

Piety is lovely and excellent in all its developments ; 

2 



14 


PASTORAL THEOLOGY. 


and not one of them should be wanting in the ambas¬ 
sador of Christ. He should possess and exemplify cdl 
the precious fruits of the Spirit. He should have “ love, 
joy, peace, long-suffering, goodness, meekness, temper¬ 
ance.” He should be “ pure, peaceable, gentle, easy to 
be entreated, full of mercy and good fruits, without 
partiality and without hypocrisy.” 

There are some forms of piety, however, which are 
of special importance to the minister of Christ, and 
on which it may be necessary, for a moment, to insist. 
One of these is faith, strong faith. “ This is the victory 
that overcometh the world, even your faith.” There is 
no other principle sufficiently powerful to gain such a 
victory ; and yet the faithful pastor must have in great 
measure gained it. He must have overcome the love 
of the world, the spirit of the world, the pursuits, the 
customs, the riches, pleasures, and honors of the world. 
He must be willing to tread the world beneath his feet, 
and to forego his dearest earthly interests for the sake 
of those higher and nobler interests which pertain to 
the kingdom of Christ. Now faith — that faith which 
gives reality to the great objects of hope, which brings 
invisible things near, and makes them seem to us as 
though they were near—can induce this state of mind ; 
and nothing else can. The writer of the Epistle to the 
Hebrews (chapter xi.) presents us with a great cloud 
of ancient worthies and witnesses, and tells us of their 
achievements in the divine life ; but these were all ac¬ 
complished by faith. They could have been accom¬ 
plished in no other way. And this same faith the min¬ 
ister of Jesus needs — the same in nature and in power 
— to sustain him in all his cares and toils ; to make 
him submissive and cheerful under trials ; to prepare 


PASTORAL QUALIFICATIONS. 


15 


him for crosses and sacritices in liis Master’s service ; 
in a word, to carry him through what is to be the labor 
of his life, and bring him olf at last a conqueror. Woe 
to the individual who essays to gird himself with the 
armor of the gospel in his own strength, — who under¬ 
takes to perform the work and bear the burden of a 
Christian pastor without the sustaining power of faith ! 

Another form of piety, which should live and reign 
in every heart, and especially in the heart of a gospel 
minister, is the love of Christ. If any one inquired of 
Paul as to the reason of that course of life which he 
pursued, — a course which to some appeared so strange 
that they were ready to say he was beside himself, — he 
could only reply, “ The love of Christ constraineth 
And if the inquiry was pressed, Constraineth to what ? 
we have his answer in the following verse : “ That we 

should not henceforth live unto ourselves, but unto him 
who died for us, and rose again.” In the breast of 
Paul, and of the primitive disciples generally, the love 
of Christ was a motive of controlling power. If it had 
less than simple faith that was sustaining and elevating, 
it had more that was tender, attractive, and subduing. 
When Polycarp was brought before the Proconsul of 
Asia, his persecutor required him to swear and reproach 
Christ. But the venerable martyr replied, “ Eighty 
and six years have I served Christ, and he hath never 
done me any wrong. How, then, can I blaspheme my 
King and my Saviour?” The effect of the love of 
Christ upon this holy apostolic man was the same that 
it will be upon every other man in whose heart it abides 
with equal strength. It will lead him to say, in the 
hour of temptation, what Joseph said to his seducer : 
“ How can I do this great wickedness, and sin against 


16 


PASTORAL THEOLOOY. 


God ? How can I so grieve and displease my Saviour ? ” 
No one at all acquainted with the peculiar trials and 
temptations of the minister of Christ can fail to perceive 
how important this constraining principle must be to 
him. With it, he is united to Christ and his cause by 
a bond which not earth or hell can sever. Without it, 
he is cut off from the great source of light and life, — 
cast forth as a useless branch, and is withered. 

I notice but another form of piety'which is of special 
importance to the minister of Christ, and that is an ar¬ 
dent, quenchless love for souls. He should believe with 
unhesitating assurance all that the Scriptures teach re¬ 
specting the immortality and worth of the soul; its 
present state and its future destiny; and that “ he who 
converts a sinner from the error of his way shall lit¬ 
erally save a soul from death.” Impressions such as 
these, deeply engraven on the heart of a minister, will 
exert a most happy influence, not only upon his 
preaching and prayers, but upon his whole professional 
life. They will lead him to avoid all those things which 
may have a tendency to injure souls, and diligently to 
employ every means in his power which will be likely to 
save them. They will not suffer him to waste in secu¬ 
lar cares, or in mere literary pursuits, that time and 
those energies which ought to be consecrated to the 
spiritual good of his people. They will not suffer him 
to withhold from them any attention or service which 
he can consistently render, and which he thinks that the 
interests of their souls require. 

Impressed and influenced by the love of souls, the 
minister of Christ will not be much moved by personal 
sacrifices. He will consent to waive often, not merely 
his private opinions and wishes, but his rights and inter- 


PASTORAL QUALIFICATIONS. 


17 


ests^ rather than incur the hazard of hindering the re¬ 
covery of some whom he desires to save. Knowing that 
in the various walks of life he has to do with immortal 
beings, who are constantly watching him and receiving 
impressions from his example, he will be exceedingly 
cautious as to the steps he takes. He will tread softly 
and circumspectly as he mingles with undying souls, 
lest by some indiscretion he should fatally injure them. 
In short, he will endeavor that his whole intercourse 
with the people of his charge, and with others, shall be 
of a holy, sanctifying nature, calculated to recommend 
and enforce religion, and promote, in the best manner, 
their eternal interests. 

It would be easy to dwell on this delightful topic, — 
the necessity of piety to a minister of the gospel; piety 
in all its forms and developments, but more especially 
in those on which I have insisted, — but I must turn to 
speak of other important ministerial qualifications. 

Among these are natural endowments, or gifts. Bril¬ 
liant talents, however desirable, are not indispensable 
to the useful pastor. But he must have a mind sus¬ 
ceptible of cultivation and improvement, and which, 
when improved, will render him “ a workman who 
needeth not to be ashamed.” Without respectahle 
mental endowments, no one ought to regard himself as 
called or qualified to engage in the duties of the minis¬ 
try. He may he pious; he may be very useful in other 
employments ; hut he cannot expect to accomplish mucli 
in public labors for the salvation of souls. Nature has 
essentially disqualified him for such a work ; and the 
God of nature thus intelligibly signifies that this is not 
the sphere of usefulness to which he has called him. 

Among the endowments indispensable to usefulness 
2 * 


18 


PASTORAL THEOLOGY. 


in the Christian ministry, is what is sometimes denom¬ 
inated common sense. By this I mean the ability to 
take correct views of common things, — things of perpet¬ 
ual recurrence in common life, — and to judge and act 
with propriety in regard to them. It appears from this 
definition that common sense is something quite dis¬ 
tinguishable from genius. Persons may have good 
common sense, with but little genius ; or they may have 
much genius, with almost no common sense. If com¬ 
mon sense is an endowment in some respects inferior to 
genius, it certainly is one not less indispensable to the 
useful pastor. Without it, mere genius would be to 
him of but little value. It would be a dazzling, but 
dangerous accomplishment. In some of its influences 
it might even be of more injury than benefit. For, 
destitute of common sense, a man would be continually 
falling into mistakes and blunders ; and the higher he 
was exalted in point of genius, the greater and more 
disastrous his blunders would be. The people who 
have a pastor blessed with good common sense and re¬ 
spectable mental endowments, and these all consecra¬ 
ted to the service of Christ, need never repine that he 
is not a great genius. With more genius he might 
preach, occasionally, more splendid sermons ; but these 
might be associated, as they too often are, with foibles and 
extravagances that would render his sermons, in point 
of influence, of but little value. 

Nearly allied to the qualification of which I here 
speak, is a competent knowledge of human nature. This 
cannot be acquired solely, or chiefly, from teachers or 
from books. It must be sought by looking carefully 
into one’s own mind and heart, and by mingling more 
or less extensively with the world. The wisest of men 


PASTORAL QUALIFICATIONS. 


19 


lias said, “ As in water face aiisweretli to face, so does 
the heart of man to man.’’ Every man is possessed of 
human nature, in all its capacities and affections — the 
same human nature that belongs to others ; hence, the 
first object of those who would become acquainted with 
human nature should be to hnow themselves. Let them 
trace the sources of their feelings and the windings 
of their thoughts; lot them scrutinize the motives by 
which they are actuated, and search into the mysteri¬ 
ous depths of their own spirits ; and then, as they mingle 
with the world, let them carefully study the plans, the 
purposes, the characters of others. Here is a volume 
ever open, inviting research, into which the most casual 
observer can scarcely look without increasing his knowl¬ 
edge of human nature. 

With a thorough knowledge of human nature, ac¬ 
quired in the manner here pointed out, a man becomes 
almost a “ discerner of spirits.” Such knowledge ena¬ 
bles him to look into the secrets of human character, 
and to unfold those secrets, so far as he shall have oc¬ 
casion, with accuracy. It enables him to guard against 
imposition ; to unmask hypocrisy ; to describe the 
thoughts and feelings of his hearers better, often, than 
they could do it themselves; and to shape his course 
amidst dangers and trials, where otherwise he would 
be in utter darkness and uncertainty. 

Another kindred quality of great importance to the 
minister, is prudence. This, I am aware, though a good 
word, is an oft abused one. Prudence is often used to 
signify a timid, time-serving, man-pleasing policy; the 
opposite of Christian frankness, conscientiousness, faith¬ 
fulness. Of course, I do not here use the word in this 
perverted and mistaken sense. Prudence — properly. 


20 


PASTORAL THEOLOGY. 


et 3 niiologically speaking — is foresight. It looks ahead 
— not to see how it may evade a trying duty, but 
how it may best meet it; not to see how it may run 
round a cross, but how it may most safely and success¬ 
fully take it up. “ Prudence,” in the language of 
another,1 ‘‘is the opposite of rashness and inconsid¬ 
eration. It neither speaks noi^ acts till it has had time 
to think. In rebuking transgression, it strives to con¬ 
ciliate and gain over the offender. It disarms preju¬ 
dice, inspires confidence, increases the number of friends, 
and wards off the attacks of enemies. Ordinary talents, 
under the direction of'prudence, will do more in the 
ministry than the greatest gifts without it.” 

It is necessary to the highest usefulness in the ministry 
that a man possess good social qualities. By these I do 
not mean flippancy, loquacity, volubility of tongue, but 
the ability to converse with ease and propriety, and to 
render a social interview improving and agreeable. 
This ability, though in part, perhaps, a natural gift, is 
to be regarded rather as an acquisition,; else, why 
the difference, in this respect, between the cultivated 
and uncultivated ; and how is it that many who are 
naturally reserved and taciturn acquire the ability to 
converse with freedom and propriety ? I would recom¬ 
mend this topic to the consideration of every candidate 
for the gospel ministry. You hope to accomplish much 
good in the world, not only by preaching, but by conver¬ 
sation. It should be an object with you, therefore, not 
only to preach well, but to converse well; to cultivate 
not only your rhetorical powers, but your social quali¬ 
ties. 

Nor is the qualification of manners to be altogether 


1 Dr. Humphrey. 


PASTORAL QUALIFICATIONS. 


21 


overlooked in this connection. This is a point on which 
scholars, and the most promising scholars, often fail. 
They are engaged, for a course of years, in the acquisi¬ 
tion of knowledge,—in disciplining, furnishing, and im¬ 
proving their minds, and preparing themselves for useful¬ 
ness in the church; and forget, meanwhile, one essential 
qualification for the highest usefulness,—the acquisition 
of easy and gentlemanly manners. The consequence 
is, they go out into the world with their rustic, boorish 
habits about them, and find themselves excluded from 
that society which in other respects they are fitted to 
adorn, and from stations of usefulness which they might 
otherwise fill; or, if not excluded, they are subjected, 
for a time, to numberless mortifications. Hundreds 
of excellent ministers now living know, in their own 
experience, what all this means ; and would unite with 
me (if they were here to speak) in urging upon all 
candidates for the gospel ministry the cultivation of their 
manners, as well as their minds and hearts. I would 
not, indeed, that young minibtors should assume the 
appearance, or affect the manners of the coxcomb or the 
dandy ; better be anything than that; but I would 
that every minister of Christ should be, not only a grave 
and holy man, but in his manners a gentleman, — a 
Christian gentleman. 

I hardly need observe that every gospel minister 
should be a man of energy and activity, capable of be¬ 
ing warmed, enkindled himself, and of arousing and 
interestmg others. The work in which he is to engage 
is a great work, a stupendous work — one sufficient to 
awaken the energies and task the powers of an angel; 
and the man of stupid, sluggish, leaden temperament 
and of indolent habits is least of all fitted to enter into 


22 


PASTORAL THEOLOGY. 


it. Christ calls no drones into the service of his gospel. 
His language to all his ministering servants is, ‘‘Go 
work in my vineyard; ” and those who have no heart 
to work, who do not mean to work and love to work, 
had better not enter it. Ministers should not, indeed, 
be fanatics or enthusiasts ; they should not be so ex¬ 
citable and impulsive as to. run wild, and fall into 
extravagances ; but they should have hearts glowing 
with the fire of love, and minds that kindle on gospel 
themes, and lips that give utterance to their deep 
emotions in “ thoughts that breathe and words that 
burn,” and hands and feet that move spontaneously, 
vigorously, in the service of their Lord and Master. 

It is almost superfluous to remark that, in order to 
do any good in the vineyard of the Lord, or be entitled 
to have a standing in it, a man must be sound in the 
faith. He must receive and hold, teach and enforce, 
all the great doctrines of evangelical religion. These 
constitute the aliment on which alone his own spirit¬ 
ual life can be nourished. They are also that milk and 
meat which he is to administer for the sustenance and 
growth of others. Those who enlist as ambassadors in 
the service of Christ are under indispensable obligations 
to preach, not their own fancies, but his Word. They 
are to preach it without addition or diminution, with¬ 
out admixture or alloy. If they would be pure at last 
from the blood of all men, they must not shun to de¬ 
clare all the counsel of God. Of course they must 
receive and hold it all. They must be characterized 
by a steadfast orthodoxy., an unflinching, unwavering 
soundness in the faith. 

I add, once more, that every minister of Christ should 
be a thoroughly educated man. I would not, indeed. 


PASTORAL QUALIFICATIONS. 


23 


prescribe for all the same course, or the same amount 
of preparatory education. To some extent individuals 
must be directed by circumstances in regard to this. 
But what I mean to say is, that every minister should 
be educated for his tvork, and the more thoroughly the 
better. 

I have reserved this topic to the last, not that I re¬ 
gard it as more important than any other, but because 
I may have occasion to treat of it more at length. It 
is sometimes said that the first preachers of the gospel 
were illiterate men — and in a certain sense this may 
be true; but it is true, in a more important sense, that 
they were very extrcuordinarily educated and furnished 
men. They had been trained for several years under 
the personal ministry of the Saviour. They had fol¬ 
lowed him in his journeyings, witnessed his example, 
and listened, not only to his public preaching, but to 
his more private lessons of instruction. In addition to 
this, they were furnished miraculously with the gift of 
tongues — an acquisition to gain which in any tolerable 
degree costs the ordinary student years of laborious 
study. Above all, they enjoyed the miraculous teach¬ 
ing and inspiration of the Holy Ghost. What ministers 
of the gospel since their time have ever enjoyed such 
advantages as these ? What subsequent laborers in 
the vineyard of Christ have been trained and furnished 
for their appropriate work in so extraordinary a man¬ 
ner ? The example of the apostles, therefore, instead 
of pleading for an illiterate ministry, speaks volumes in 
behalf of a thorough preparatory education. 

The successors of these early preachers were many 
of them among the most learned men of their times. 
Without doubt they were the most learned that could 


24 


PASTORAL THEOLOGY. 


be obtained, who possessed the other requisite qualifi¬ 
cations. The writings of Clement, Ignatius, and Poly¬ 
carp in the first age after the apostles; of Irenaeus 
and Justin in the second; and of Tertullian, Origen, 
and Cyprian in the third, are imperishable memorials, 
not only of their devotedness and diligence, but also of 
their general and professional learning. 

The necessity for an educated ministry was never 
greater than at the present time ; and that for several 
reasons. In the first place, the age in which we live 
is one of peculiar religious interest, and demands of 
those who would sustain the office of teachers high 
and peculiar qualifications. There is abroad a spirit of 
earnest inquiry on the. general subject of religion, wliich 
spurns all restraint. Many are running to and fro, and 
knowledge, if not on the whole increasing, is at least 
becoming more widely diffused. At 'Buch a time, un¬ 
less the people are to be wiser than their teachers, the 
teachers, obviously, must be learned and studious men. 
They must have enough of general knowledge to com¬ 
mand respect, and must be thoroughly versed in all 
those subjects which stand connected with their pro¬ 
fession. 

Again : the progress of events in general, at the pres¬ 
ent time, is amazingly rapid. Every wheel in providence 
is rolling onward, and the way is evidently preparing 
for new and interesting scenes. In such a state of 
things, it requires no small efibrt on the part of the 
religious teacher to keep pace with the times ; and if 
he does not keep pace with them he of course falls 
behind them, and is soon lost sight of and forgotten. 
His public services no longer awaken interest, but, being 
regarded as obsolete, are despised and neglected. 


PASTORAL QUALIFICATIONS. 


25 


But especially is a learned ministry demanded at the 
present time, on account of the influence which is now 
arraying itself against the cause of truth. New forms 
of infidelity are coming up ; systems of error and delu¬ 
sion are multiplied ; and the church of God is called to 
encoiuiter a combined and powerful opposition. In the 
ranks of this opposition are to be found not only the 
ignorant, the vulgar, and the vicious, but men of learn¬ 
ing and talents, of refined minds and cultivated intel¬ 
lects, standing up in the lecture-room, or wielding the 
pen of a ready writer, — men who are capable of cloth¬ 
ing error in the semblance of truth, and making the 
worse appear the better reason. Now, in what way is 
the cause of Christ to be sustained against the influence 
of such men ? How is their respect to be gained, and 
they ultimately won, by the standard-bearer of the cross, 
unless he is able to meet them on their own ground, 
and can make them feel that he is at least their equal 
in point of knowledge and of power ? 

In urging the importance of an educated ministry, I 
must be understood as referring to something more than 
mQVQ preparatory studies, I regard these, to be sure, 
as indispensable; because, without them, the individ¬ 
ual will commence his ministry-under disadvantages 
which he will rarely, if ever, overcome. Still, more is 
depending on the taste and habits of a minister after 
he has entered on his professional career, than on the 
length and completeness of his preparatory studies. How¬ 
ever long and faithfully he may have labored as a stu¬ 
dent, if he goes to his work under the impression that, 
having now reached the summit of his expectations, he 
may safely relax his customary diligence, or continue 
it only to such a degree as to meet the necessary calls 
3 


26 


PASTORAL THEOLOGY. 


of his people, lie will soon find that the world is get¬ 
ting in advance of him; his services are not appreciated 
as they once were ; he is sinking in the estimation of 
his people, and of the public generally ; and is doomed 
to sink, unless he reform, into palpable neglect, if not 
contempt. Whereas, if his preparatory studies have 
been less extensive and complete; if he goes to his field 
of labor with a love of study and a determination to 
pursue it; if he persevere year after year, seldom al¬ 
lowing himself an idle hour, gathering up the frag¬ 
ments of time that nothing be lost; he will assuredly 
rise in respectability and usefulness, and the fruits of 
his diligence will appear. After all that can be said as 
to the importance of preparatory studies,—and certainly 
no one can have a higher sense of their importance than 
myself,—it still remains a truth, and a truth that should 
be rung loudly in the ears of all ministers, and of those 
who are looking forward to the ministry, that their ul¬ 
timate attainments and usefulness in the church will 
depend chiefly, under God, on the courses of study 
which they shall adopt and pursue, after they have 
entered on their professional labors. In proof of this 
point, if proof were needed, I might cite the example 
of such men as John Newton, Thomas Scott, Andrew 
Fuller, William Jay, and a thousand others, both in our 
own country and in foreign lands. 

I have thus briefly touched on some of the more im¬ 
portant qualifications for the pastoral work. And it 
will be seen at a glance that this is a great work, a 
responsible work, one requiring on the part of those 
who engage in it attainments of a high and peculiar 
character. They should be endowed by nature with re¬ 
spectable talents, and good common sense ; should have 


PASTORAL QUALIFICATIONS. '27 

prudence, discretion, energy, activity, and a thorough 
knowledge of men and things ; should be blessed with 
agreeable social qualities, gentlemanly manners, and 
much general and professional learning; should be sound 
in the faith, and mighty in the Scriptures ; and should 
have all their other good qualities warmed and quick¬ 
ened, set in motion and kept in motion, by the fire of a 
deep and consistent piety. 

The Lord make all our sacred seminaries fruitful in 
pastors and ministers such as these ! May the great 
Lord of the harvest raise up and send forth a host of 
such laborers into his harvest! 


LECTURE II. 


SETTLEMENT IN THE MINISTRY. 

TIME OF SETTLEMENT — PLACE OF SETTLEMENT — PBEACHING ON 1 ROBATION 

— SATISFACTORY CALL FOR SETTLEMENT — PRELIMINARY ARRANGEMENTS 

— SETTLEMENT SHOULD BE MADE WITH A VIEW TO PERMANENCY — SO¬ 
LEMNITIES OF ORDINATION. 

No subject is more likely to interest the theological 
student, as he approaches the limit of his preparatory 
studies, than that of a settlement in the ministry. On 
no subject does he feel more in need of instruction and 
counsel. It is proposed, in this lecture, to consider 
some of the questions which the student, in the circum¬ 
stances mentioned, would be most likely to ask, and to 
which he would most wish to receive an answer. Let 
me premise, however, that my remarks are intended 
chiefly for those who propose to settle in the ministry, 
or to become pastors. 

The first question which occurs is this : Should a 
settlement be desired by the candidate as soon as his 
preparatory studies are closed^ or should he rather defer 
it to a later period ? 

Undoubtedly there are reasons which may justify a 
young man, after finishing his course of study, in de¬ 
clining a settlement for a season. Such are want of 
health, extreme youth and inexperience, or a broken, 
imperfect education, requiring to be improved by Ion- 


SETTLEMENT IN THE MINISTRY. 


29 


ger study. Nor would I say that there were not per¬ 
sons of whom neither of these things could be said, 
who, if circumstances favored, might not properly pro¬ 
long their courses of study, or avail themselves of the 
advantages of foreign travel and intercourse with the 
world. But this I think I may safely say, that persons 
who have had a full course of study, and still feel them¬ 
selves unprepared for the pastoral office, and who resort 
to the expedients above named for the purpose of re¬ 
moving difficulties, and increasing their sense of prepa¬ 
ration, are generally disappointed. After prolonging 
their studies another year or two, and visiting other 
seminaries, and perhaps foreign countries, they feel the 
same shrinking from the pastoral office which they did 
before, and the same want of preparation to meet its 
duties and responsibilities. It is possible, indeed, that 
their real preparation for the work of the ministry has 
not been at all increased by the delay. They may have 
become better scholars, and better prepared for some 
other employments, but not for the holy, humble, self- 
denying duties of a pastor. 

To the successful prosecution of the work of the minis¬ 
try, a certain amount of preparatory study is, ordinarily, 
indispensable. The mind must be trained, disciplined, 
and furnished to a certain extent, or the work cannot 
be done ; and the course of instruction prescribed to the 
theological student is intended to meet this exigency. 
If faithfully pursued, it does meet it. As before re¬ 
marked, if the course of the student has been inter¬ 
rupted or curtailed, it may be necessary that the defici¬ 
ency should be supplied. But if it has not been much 
interrupted, —if it has been regularly pursued, and the 
benefits of it fully enjoyed, — there is some danger in 
3* 


30 


PASTORAL THEOLOGY. 


prolonging it; and the danger is the greater if the indi¬ 
vidual in question is one of retiring and studious habits. 
These habits are already, it may be, so far confirmed as 
to lead him to shrink hack with dread from the respon¬ 
sibilities of public life ; and nothing is more natural to 
him than the conclusion that, after an additional year 
or two of study, he shall be much better prepared than 
he now is for ministerial duties. But his retiring, 
scholastic habits, meanwhile, are becoming more estab¬ 
lished ; his aversion to public life is increasing ; and he 
really finds, at the end of a year or two of additional 
study, that, though he may have added very consider¬ 
ably to his store of knowledge, his shrinking dread of 
the ministry, and his sense of unpreparedness to meet 
its duties, are greater than they were before. 

The candidate for the gospel ministry is supposed to 
be a pious man. He ought to be a very pious man. 
He loves his Saviour; he feels for the perishing souls 
of men ; he desires to do what he can for their conver¬ 
sion and salvation. It is feelings such as these that have 
impelled him to consecrate himself to the work of the 
ministry, and that have sustained him through all the 
difficulties of his preparatory course. And now, when 
this course is honorably completed, if God gives him 
health and strength to labor in his vineyard, and opens 
before him a door of usefulness, in ordinary cases, I 
think he should enter it. He must buckle on the har¬ 
ness at some time, and he may as well do it now as ever. 
He may feel deeply and painfully his unmeetness for the 
great work before him, and his unpreparedness to dis¬ 
charge its duties. This is no uncommon feeling with 
the student just closing his connection with the theo¬ 
logical seminary; nor is it one of an unfavorable or 


SETTLEMENT IN THE MINISTRY. 


31 


unpromising character. But, as I said before, delay 
and longer study will not, ordinarily, remove this feel¬ 
ing. It may rather increase than diminish it. Cer¬ 
tainly, the individual in question ought to enter at 
once upon his ministerial labors, unless he has some 
excuse for delay which will sustain him at the bar of 
God ; and such an excuse must be something better 
than one of mere whim, or feeling, or literary ambition, 
or of personal ease and gratification. 

It may be inquired further, in case a young man from 
the seminary commences preaching at once, whether it 
may not be better for him not immediately to seek a 
settlement, but to exercise himself for a time as an 
itinerant or an evangelist. I would by no means have 
a young man over-anxious for settlement; so anxious 
as to lead him into any unwarrantable measures to 
effect his object, or to feel impatient and discouraged 
should God see fit to try him with delay. But, as I 
have before remarked, when tlie preparatory studies of 
an individual are closed, and he is favored with health 
and strength, and God in his providence opens a door 
for settlement, I see not why he should hesitate to enter 
it; or why he should turn away from the open door, 
and wait for some more convenient season. He may 
think to gain some valuable experience, or to see more 
of the world, or to prepare a stock of sermons ; but his 
experience as an itinerant will be of little value to him 
as a settled pastor, a sufficient knowledge of the world 
he may have opportunities to acquire in otlier ways, 
and as to a stock of sermons prepared under such cir¬ 
cumstances, without any particular object in view, they 
are of less value than young ministers generally sup¬ 
pose. They may save the labor of preparing new ones; 


32 


PASTORAL THEOLOGY. 


but they will be less appropriate and effective than 
sermons prepared on the spot, less creditable to the 
preacher, and less profitable to those who hear. Be¬ 
sides, if one door of usefulness is declined, another may 
not soon be opened; and the individual may deplore 
his error when it cannot be retrieved. 

The next question relates to the procuring or select¬ 
ing a place of settlement. On this subject I hardly 
need say that places of settlement are not to be run 
after or scrambled for. They are not to be sought in 
a use of underhanded or improper means. Such means 
are not only unchristian and sinful, but they are almost 
sure to defeat themselves. Candidates for settlement 
should also be careful not to stand in each other’s way, 
and should under no circumstances treat a brother as 
they would not wish to be treated themselves. 

In regard to a place of settlement, the two following 
are the most important directions : 1. Seek above all 

things to ascertain what is the will and pleasure of the 
great Head of the church. 2. When this is ascertained, 
yield to it, nothing doubting; trusting to Christ for all 
needed wisdom, grace, and strength. 

The means to be taken for ascertaining the will of 
Christ, are, first of all, prayer. We are to go to the 
Saviour with the simple, childlike inquiry on our lips, 
‘‘ Lord, what wilt thou have me to do ? Where wilt 
thou have me to go ? I am ready to go anywhere, or 
to serve thee in any capacity or station. I only desire 
that thy pleasure may be intelligibly indicated, that the 
path of duty may be made plain.” If we go to Christ 
in this way for direction, simply desiring to know his 
will, I believe that, ordinarily, we shall be directed. 
The great Head of the church will make known his 


SETTLEMENT IN THE MINISTRY. 


33 


pleasure ; the path of duty will be opened. But then 
this will be done not by miracle, not by any supernat¬ 
ural revelation, but by the teachings of his providence, 
liis Word, and his Spirit. Our minds will be so guided, 
our steps so directed, and events will be so ordered and 
opened in providence that the path of duty can hardly 
be mistaken. 

This being the manner in which Christ ordinarily 
indicates his will, it is obvious that a young man, in 
seeking to know it, is at liberty to do something more 
than merely to pray. It is right that he should use 
means ; and, indeed, within appropriate limits, this is 
necessary. In order to be in a situation to watch the 
leadings of Providence, it is necessary that he should 
keep up an acquaintance with the field of labor, and, so 
far as practicable, with the whole field. To this end 
he may properly read and inquire, and avail himself of 
the kind offices of friends. To a certain extent he may 
consult his own taste and inclinations, since these are 
among the indications in providence in view of which 
a decision is to be ultimately formed. These means 
should all be used, however, with honesty and prayer- 
fulness, and for the single purpose of ascertaining the 
will of Christ and the path of duty. It is one thing to 
study the book of providence, and quite another to 
endeavor to write out a book for ourselves. The for¬ 
mer we may do, with all prayerfulness and diligence; 
the latter is a worse than useless labor. 

I have said that when the pleasure of Christ is clearly 
ascertained, it belongs to us implicitly to foUow it. No 
matter where he directs our path: if he goes before, 
and makes the way plain, we are to follow, trusting to 
his proffered grace and strength to carry us through. 


34 


PASTORAL THEOLOGY. 


Whether he leads us into high places or low places; 
into places near by or far remote; among the refined 
and cultivated or the rude and ignorant: if we can be 
sure that Christ’s presence goes with us, we have noth¬ 
ing to fear. He knows us and all circumstances in¬ 
finitely better than we can. It is always safe to follow 
him, and never safe to lean to our own understandings. 
We are not competent to direct the great wheel of 
providence, or to direct even our own steps ; but hon¬ 
estly to search out the will of Providence, and meekly 
to follow it, is as much our safety as it is our duty. 

It has been made a question whether, previous to 
settlement, young men should consent to preach on 
probation; and if so, how long? The customs of 
our churches have undergone some change in this 
respect within the last century, and, it may be, have 
passed from one extreme to the other. Formerly it 
was the practice for young men to preach ^professedly 
on probation; and on a long probation, varying from 
three to six months. During this period they were 
tried in all suitable, not to say possible ways. Every 
performance was criticized, every movement watched 
with the closest scrutiny. If they passed the ordeal, 
they received an invitation to settle ; but if not, they 
were sent away to give place to another candidate. 

This mode of procedure was attended with some 
evils. Owing to the kind and length of the trial to 
which young men were subjected, it not unfrequently 
happened that congregations became divided respecting 
their candidates. Some were pleased, and others dis¬ 
pleased ; one part were for this man, and another for that. 
Then the position of the candidate during his probation 
was so disagreeable to modest, sensitive young men that 


SETTLEMENT IN THE MINISTRY. 


35 


they could hardly submit to it; or if they did submit 
to it, they felt embarrassed under it, and could not 
appear or act to advantage. 

From the practice here described, our churches have 
gradually passed over to what may be regarded as the 
other extreme. In many cases, young men will not 
preach on probation at all; nor will they consent to 
preach to destitute congregations for more than three 
or four Sabbaths, at most. The consequence is that 
settlements are often effected with almost no previous 
acquaintance, and dissatisfaction and an early separa¬ 
tion are frequently the result. 

A medium course is obviously preferable to either of 
those which have been described. Previous to settling 
a minister, and more especially if he is young and inex¬ 
perienced, every people ought to have the opportunity 
of becoming acquainted with him; acquainted publicly 
and privately, spiritually and socially ; and he should 
have the same opportunity of becoming acquainted with 
them. This mutual acquaintance may be effected with¬ 
out the formality of an expressed probation, and with¬ 
out any of that espionage and of those modes of trial 
which formerly rendered a probation so disagreeable. It 
may be effected, too, within a moderate length of time; 
though if the name and the objectionable features of a 
probation were laid aside, most young men would be 
willing to supply destitute congregations as long as 
circumstances rendered it convenient. 

The connection between pastor and people is one of 
great solemnity and importance. Before it is com¬ 
menced, and before measures are taken with a ^dew to 
such an event, there should be opportunity, as I said, 
for a mutual acquaintance. This opportunity need not 


36 


PASTORAL THEOLOGY. 


be called a probation. It need not be marked by any 
proceedings of an indelicate or disagreeable character. 
It may be prolonged more or less, according to the con¬ 
venience and inclination of the parties. It should be 
sufficient, in all cases, to make the parties acquainted ; 
so that if action is taken with a view to settlement, it 
should be intelligently taken, and no occasion be fur¬ 
nished on either part for subsequent dissatisfaction and 
a speedy removal. 

The question is one of great interest to candidates for 
the ministry. What may be regarded as a satisfactory 
call for settlement ? Or under what circumstances is a 
call entitled to a favorable answer ? 

One circumstance of indispensable importance in a 
call to settlement is unanimity. A church and people 
should be united in their call, if not to an individual, at 
least so far as predominant influence is concerned. I can 
conceive of but one exception to this remark ; and that 
is, where a people are divided on some great question of 
doctrine or duty, so that they can hardly be expected to 
unite in any man, and are as well united in the individ¬ 
ual before them as they would be likely to be in any 
other. Under such circumstances a conscientious young 
man may think it his duty to settle, notwithstanding the 
disunion. The case will be a trying and painful one to 
his feelings ; still, it may be his duty to go forward and 
meet it. In other cases of disunion, and more especially 
where the difficulty is not one of principle, but grows 
out of the different feelings which are indulged towards 
the man .,— some liking and others disliking him, — the 
man should immediately take himself out of the way. 
No good man would wish to remain, under such circum¬ 
stances, to become, not an instrument of usefulness, but 
a bone of contention. 


SETTLEMENT IN THE MINISTRY. 


37 


But unanimity in a call is not enough. In addition 
to this, there should be manifested a good degree of 
interest. Unanimity is sometimes induced by circum¬ 
stances, or may be the result of mere indifference. 
Men agree upon a subject, because they do not care 
enough about it to make it matter of contradiction. A 
settlement, however unanimous, proposed under such 
circumstances, would present but a chilling prospect 
to the heart of a minister. He might well be justified 
in declining it. 

Again : a call, in order to be satisfactory, must proceed 
from the church as well as the parish. An attempt has 
been made in our own times to destroy the separate 
existence of the church, and merge it almost if not alto¬ 
gether in the parish. The right of the church to a dis¬ 
tinct and independent voice in the election of its pastor 
has been denied, and a call has been issued often, by the 
parish only. But a call so issued no evangelical min¬ 
ister ought to accept. He cannot accept it without 
betraying the rights and interests of the church. A 
church and a parish, though closely united for the sup¬ 
port of religious institutions, and composed in part of 
the same individuals, are very distinct bodies. They 
are distinct not only in name, but in nature. The church 
is an ecclesiastical body. The parish is a civil corpora¬ 
tion. Their voice in the election of one to be established 
over them should indeed be concurrent, but it should 
be distinctly and separately expressed. As the church 
should not think to impose a minister on the parish 
without its consent, no more should the parish under¬ 
take to impose a pastor on the church. The right of 
every church to elect its own pastor is inlierent and 
essential. It grows out of the very constitution of the 
4 


38 


PASTORAL THEOLOGY. 


church, was secured to it by Christ and the apostles, 
and must under no circumstances be given up. 

Another thing implied in a satisfactory call for settle¬ 
ment is the prospect of an adequate support, I say noth¬ 
ing here as to the amount which ought to be proffered, 
or the manner in which it should be raised, or the par¬ 
ticular terms or conditions of payment. All these may 
vary according to circumstances. But in some way and 
on some conditions the prospect of a competent support 
should be held out. And what I mean by a competent 
support, is one which shall enable the minister to live hy 
Ms profession. He is charged and is bound to give him¬ 
self wholly to his work ; and his Divine Master has or¬ 
dained that “ those who preach the gospel should live of 
the gospel, To the minister of Christ, therefore, there 
is no alternative. He cannot consider that as an imper¬ 
ative call to settlement which does not hold out to him 
the prospect of an adequate support. Biches he does 
not expect. Ease and affluence constitute no part of his 
plan. But a living he must have. And he must be 
able to live, not as a farmer, a mechanic, a teacher, 
author, or speculator ; but as a minister of Christ, He 
must be willing to devote himself wholly to his work, 
and must have a reasonable prospect of being able to 
live by it; else his call to settle may well be unheeded. 

I mention but another thing which enters into the 
idea of a satisfactory call; and that is, a fair prospect of 
usefulness. To some extent this is involved in what 
has beoji already said ; for where a call is unanimous, 
or nearly so, — where it is presented in due form and 
with a good degree of interest, and holds out the prom¬ 
ise of an adequate support, — there will in all ordinary 
cases be a fair prospect of usefulness. And yet, in some 


SETTLEMENT IN THE MINISTRY. 


30 


few instances here and there, circumstances of a pecu¬ 
liar character may intervene, and the hope of usefulness 
may be taken away. And where a case of this kind 
clearly occurs, the call, of course, should be rejected. 
No faithful young man can consent to }abor and receive 
his-bread without any prospect of doing good. He will 
turn away from the barren spot, and devote his energies 
to some more inviting, promising field. 

In regard to the general subject before us, I have two 
or three further remarks to offer. In the first place, 
let no young man consent to receive a call, that is, if he 
can prevent it, which he has no intention to accept. I 
have known candidates for the ministry to fall into hurt¬ 
ful mistakes on this point. They would preach in dif¬ 
ferent places, gain friends, raise expectation, and receive 
a call; and then, time after time, reject it. To such a 
course of procedure there are many objections. It is 
trifling with the feelings of serious Christians, and put¬ 
ting them to unnecessary trouble. It is weakening their 
hands for future effort, and is, in fact, trifling with an 
institution of Christ. Individuals have no right to grat¬ 
ify a cliildish vanity, or a nervous prejudice, or a hypo¬ 
chondriac fear at such an expense as this. And in 
ordinary cases there is no need of it. When measures 
are being taken, or are about to be taken, to give an 
individual a call, he can scarcely help knowing it, espe¬ 
cially if he is on the ground ; and if he has decisive 
objections to accepting the call, he should put a stop to 
such measures at once. The fact of having received 
several calls, and rejected them, instead of raising a 
young man’s reputation, materially lessens it. It proves 
him deficient in foresight or kindness or decision or 
judgment, or perhaps in all these important ministerial 
qualifications. 


40 


PASTORAL THEOLOGY. 


Ill all the stipulations and arrangements preceding a 
settlement in the ministry, let there be as much definite¬ 
ness as possible. The mutual conditions and engage¬ 
ments should be well understood, and so far as neces¬ 
sary should be reduced to writing. Such things may 
be done before settlement better than afterwards ; and, 
unless they are done, a door is left open for future mis¬ 
understanding and difficulty. 

In settling these preliminaries, however, a young 
man is not to assume the appearance of a banterer or 
sharper. He is not to take the advantage of a confid¬ 
ing, affectionate people, and press them up to the high¬ 
est terms, and squeeze out of them everything that he 
possibly can. By such means he would make a most 
unfavorable impression, and would probably injure him¬ 
self, even in a worldly point of view. Men are often 
too sharp for themselves. By the attempt to overreach, 
they not only fail of that at which they aim, but lose 
what otherwise had fairly belonged to them; and, al¬ 
though I do not think that ministers in general are 
remarkable for worldly wisdom, or have much skill or 
success in driving bargains, still, a word of caution on 
this point may not be unnecessary. In all his arrange¬ 
ments with a people previous to settlement, although a 
young man should desire and endeavor, as I said, that 
the terms of contract may be definitely stated and well 
understood, still, let him manifest (what he ought 
deeply to feel) that he seeks not theirs, but them ; and 
that he is about to take the oversight of them “ not by 
constraint, but willingly; not for filthy lucre, but of a 
ready mind.’’ 

I remark, once more, in regard to a settlement in the 
ministry, that it should be arranged and consummated 


SETTLOIENT IN THE MINISTRY. 


41 


with a view to 'permanency. Wo live, to be sure, in a 
changing world. The most sacred relations cannot last 
always, and may continue but a little while. Circum¬ 
stances may occur which shall require the dissolution of 
the pastoral relation. Health may fail; unforeseen dif¬ 
ficulties may arise ; a society may be weakened and bro- ’ 
ken up; or God in his providence may evidently call 
the pastor away. Still, the pastoral relation should not 
be entered into by either party with the calculation or 
expectation that it is to be soon or easily dissolved. It 
should be formed, always, 'with a view to permanency. 
It should be formed with the intention and calculation 
that, unless the divine hand shall interpose to dissolve it, 
it is to be continued. The frequent dismissions and re¬ 
movals which have been taking place in our churches 
during the last half century are events greatly to be de¬ 
plored. They are a departure from the primitive order 
of the gospel, and have gone far towards changing that 
invaluable ecclesiastical constitution, which has come 
down to us from the venerated fathers of New England. 
It is to be hoped that public sentiment on this subject is 
becoming more enlightened, and that the evil is already 
in the process of being cured. 

The day of one’s ordination to the ministry, and of 
his taking upon himself the pastoral care of a church 
and people, is a very solemn day. It should never be 
approached without much consideration, self-scrutiny, 
and prayer. Its momentous transactions should not be 
engaged in, especially by the individual most intimately 
concerned, without the deepest emotion. He now takes 
upon himself new and sacred obligations. He binds 
himself to Christ and his church by new and solemn 
vows. He becomes invested with the holiest office on 
4* 


42 


PASTORAL THEOLOGY. 


earth, — that of an ambassador of God and a minister 
of Jesus. He undertakes the charge of souls, and places 
himself in a situation where their salvation or destruc¬ 
tion will depend, very materially, on his teaching, his 
example, and on the manner in which he shall discharge 
the various duties of his trust. If he is spiritual, skilful, 
earnest, faithful, he may hope both to save himself and 
them that hear him. But if he is palpably the opposite 
of this, — a blind leader of the blind, — both will un¬ 
doubtedly be destroyed together. Such is the actual 
situation of every pastor, and such the circumstances 
into which every young man brings himself, when he 
assumes the pastoral relation. No wonder he trembles 
as the solemn day approaches! No wonder he is op¬ 
pressed and all but overwhelmed in passing through its 
momentous scenes ! The Lord prepare all the members 
of this sacred seminary, and all the young men of our 
land who are similarly situated, for solemn ordination 
vows! 



LECTURE III. 


EELATIONS AFTER SETTLEMENT. 

RZLATIONS TO THK PARISH AND TO THE CHURCH — EVERY PASTOR SHOULD 
BE A KE&IBER OP HIS OWN CHURCH; NOT MADE A MEMBER BY HIS OR¬ 
DINATION—HE IS THE HIGHEST OPFICER OP THE CHURCH; ITS BISHOP, 
ITS PASTOR. 


A MINISTER of the gospel, settled after the usual man¬ 
ner in our churches, comes at once to sustain a twofold 
relation ; first, to his churchy and, secondly, to his parish. 
The parish is a civil corporation, a creature of law; and 
his relation to it is a civil one, partaking of the nature 
of a contract. The parish invite him to become their 
religious teacher; and for his encouragement make fo 
him certain proposals, which he accepts. They agree to 
pay him a certain sum of money, or to make him a stip¬ 
ulated compensation; and he agrees to perform for them, 
to the best of his ability, a certain amount of parochial, 
ministerial labor. This, in brief, is the connection be¬ 
tween a settled minister and his parish. 

His connection with his church is a very different 
matter. The church is an ecclesiastical body, and his 
relation to it is an ecclesiastical one, formed and con¬ 
summated in an ecclesiastical way. These diverse rela¬ 
tions into which an individual, by his settlement, has 
been brought, are commonly expressed by different 
names. He is the pastor of his church ; he is the minis- 


44 


PASTORAL THEOLOGY. 


ter of his parish. These relations are so diverse that 
one of them may exist without the other. Not unfre- 
quently one of them does exist long after the other is 
dissolved. The civil contract between a minister and 
his people may cease, so that he has no longer any claim 
on them for pecuniary support, nor they on him for 
ministerial service; and yet his pobstorcd relation may 
remain entire. This is commonly the case with the 
aged pastor, when he receives an assistant, a colleague. 
On the other hand, a church may see cause to dismiss 
its pastor, and his ecclesiastical relation may regularly 
terminate ; and yet the parish may continue in contract 
with him, and he may labor for them as before. Or, 
what is more common at the present day, a minister 
may enter into contract with a people to supply them 
for a limited time, and may renew his contract from 
year to year, and never sustain any proper pastoral re¬ 
lation to the church. I mention this practice, however, 
not to approve of it. It is an innovation upon our 
established customs, and one which, unless under very 
peculiar circumstances, should be discountenanced. 

Of the two relations above referred to, the ecclesiasti¬ 
cal one is obviously the more sacred and the more im¬ 
portant. The duties growing out of this relation involve 
all those resulting from the other, and many more. We 
will dismiss, therefore, ^the civil relation, having just 
adverted to the nature of it, and go into a consideration 
of the ecclesiastical relation, or that subsisting between 
a pastor and his church. 

And here a question immediately arises, and one of 
much interest at the present time,— should a pastor her 
come a member of the’ church over which he is settled? 
Some excellent ministers have answered this question in 


RELATIONS AFTER SETTLEMENT. 


45 


the negative. And the principal reason assigned for 
such an answer is, that by becoming a member of his 
own church, a minister throws himself into the hands of 
his church, and comes under their power. They may 
make him a subject of discipline, and cast him out of 
the church, and he has no remedy. If he is to be tried 
for an alleged offence, reason requires that he be tried 
by his peers, by ministers, and not by the members of 
his church. 

Ill reply to this, I admit that no pastor ought to for¬ 
feit his standing in the ministry or in the church with¬ 
out opportunity for a hearing before his equals ; nor is 
it in the power of his church, on supposition he becomes 
a member of it, to deprive him of this privilege. They 
may subject him to discipline, they may censure and 
condemn him ; but he has always the right of appeal to 
a mutual council, which has power to review the pro¬ 
ceedings of a church, to repair any injury that may Ijave 
been inflicted, and to do him justice. Or, if his church 
should be so unreasonable as to deny his request for a 
mutual council, he may himself caU an ex parte council, 
which would be entitled, under such circumstances, to 
review the case, and remove any injuries which had 
been sustained. 

All this security the usages of our churches afibrd to 
a minister, on supposition he becomes a member of his 
church; and I see not what greater security he can possi¬ 
bly have on the contrary supposition. Suppose he is not 
a member ; if he gets into difficulty with his church, his 
not being a member will not remove or heal the difficulty. 
Nor will it enable him long to continue his pastoral rela¬ 
tion (even if he desires it) against their will. And when 
the matter comes to be investigated, the best he can 


4G 


PASTORAL THEOLOGY. 


expect is, an impartial hearing before a council. And 
this the usages of our churches secure to him on suppo¬ 
sition of his membership. 

Nor is it true that by becoming a member of his 
church, a minister puts himself into the hands of his 
brethren, or under their power, any further than every 
Christian is willing to do, and wishes to do, whenever 
he connects himself with the church of Christ. By be¬ 
coming a member of his church, the minister, like every 
other member, places himself under its watch and care. 
He engages to watch over his brethren, and they over 
him. If they wander from their duty, it will devolve on 
him to admonish, and if possible to reclaim them ; or, 
if he wanders from his duty, the same obligation will 
rest upon them. But this is a mutual privilege and hen- 
ejit^ — a thing to be desired and not shunned. The af¬ 
fectionate pastor does not wish to be exempt from moral 
restraints or liabilities to which his brethren around him 
are subject. He does not wish the liberty to perpetrate 
offences, and escape church censures, simply because he 
is a minister of the gospel. He believes that such a lib¬ 
erty would be not only dangerous to him, but disgrace¬ 
ful. As before said, he regards the watch and care of 
the church, not as an evil to be avoided, but rather a 
privilege to be desired. This is the light in which he 
presents the matter to others; and in the same light he 
views it in reference to himself. 

That a pastor should be a member of his own church, 
I argue, first, from the inherent reasonableness and pro¬ 
priety of the case. By the act of settlement, he has be¬ 
come an officer of the church. He is its first officer ; and 
what propriety in his holding office in a body of which 
he is not a member ? Who would think of choosing a 


RELATIONS AFTER SETTLEMENT. 


47 


pei'son to be president of any other association, or to be 
the leader and commander of a company, to which he 
did not belong ? The impropriety of such a step would 
be palpable to every one. But the impropriety is not 
less in the case of a church than of any other association. 
Who would think of appointing one to the office of dea¬ 
con in a church who was not a member of it, and could 
not be induced to become a member ? But if a person 
may not hold the second office in a church without be¬ 
ing a member, why should he be permitted to hold the 
first ? 

I urge as a second reason why the pastor of a church 
should also be a member of it, that such a connection 
brings the parties nearer together, promotes union, and 
implies and strengthens a mutual confidence. By the 
very act of joining himself to the church which has 
called him, the pastor elect signifies that he has confi¬ 
dence in it; that he regards it as a true church of Christ; 
that he is willing to cast in his lot among his brethren, 
and become one with them. In this way a feeling of union 
is awakened, and Christian affection and confidence are 
increased. The whole aspect of the measure is befitting 
and encouraging, and the results of it to both parties are 
agreeable and useful. Whereas, if a minister takes the 
opposite ground ; if he stands aloof from his church, and 
refuses to join it; more especially, if he does this on the 
ground that he is unwilling to subject himself to its dis¬ 
cipline, or place himself under its watch and care — here, 
obviously, is a painful want of confidence, a distance, a 
reserve, which, unless counteracted by other influences, 
will be likely to disturb the whole connection. 

But this leads me to say, again, that for a minister at 
the time of his settlement, or before, to become a mem- 


48 


PASTORAL THEOLOGY. 


ber of his church, will be likely to prevent many had 
consequences. It may prevent unhappy consequences, 
both to himself, to the church of which he has been and 
still is a member, and to that of which he now becomes 
pastor. From the former of these churches he is per¬ 
manently removed, perhaps to a considerable distance, 
and is no longer in a situation to enjoy its fellowship, or 
to be subject to its watch and care. And yet, continu¬ 
ing a member of it, the brethren of that church are 
bound to watch over him, and he is bound to watch over 
them. Suppose he wanders from the path of duty, and 
his character becomes a disgrace to his profession: what 
shall be done with him in relation to his church standing? 
The church of which he is pastor cannot deal with him 
as a member, for he does not belong to them. They can 
only dissolve his pastoral relation and let him go. And 
the church of which he is a member cannot well deal 
with him, for he is away from them, perhaps hundreds 
of miles. It may be that they do not hear of his wan¬ 
derings until years after their occurrence ; all which time 
he has been bringing reproach upon the cause of Clirist, 
and grieving the hearts of Christians among whom he 
dwells. Or if they are notified of his delinquencies, as 
they should be, they are in no situation to inquire into 
them, or to deal with him as the gospel requires. They 
are in no situation to labor with him to bring him to 
repentance, or, in case such labor fails, to judge of the 
best time and manner of separating him from the com¬ 
munion of Christians. Hence, in all probability, he will 
continue on in his errors and sins, and remain a stand¬ 
ing ulcer upon the fair body of the church as long as 
he lives. 

To show that these consequences are not all imaginary, 


RELATIONS AFTER SETTLEMENT. 


49 


I will state a case which came under my own observation. 
It was that of a man who, during his collegiate life, be¬ 
came connected with the church in Yale College. He 
was afterwards settled over a church in Massachusetts, 
of which he declined becoming a member under the 
usual pretence that such a measure was inexpedient and 
unnecessary. After having been settled several years 
he turned Unitarian, and was dismissed. His conduct 
as well as his creed was unsatisfactory to the members 
of the church ; and they undertook, after his dismission, 
to deal with him according to the rules of the gospel. 
But he disclaimed their right to make him a subject of 
discipline, alleging that he was not a member of their 
body, and never had been, but was still connected with 
the church in Yale College. On this ground he claimed 
communion with the church, though he would not sub¬ 
mit to its discipline, and had widely departed from its 
rules both of faith and life. Nor is this a solitary case. 
It is but one among many that have occurred, and will 
occur so long as the absurd practice is tolerated of set¬ 
tling ministers over churches of which they are not 
members. 

I urge, once more, that by adopting tliis practice min¬ 
isters set a bad example before their churches, and 
thereby exert an unhappy influence. All allow that it 
is the duty of private Christians, when they remove from 
one place to another, to transfer their church relation. 
They should become members of the churches where 
they reside. But with what face or conscience can a 
minister of the gospel urge this duty upon private Chris¬ 
tians, when he has neglected to perform it himself? 
With what consistency can he say to them, “ You ought 
not to reside in one place, and have your church relation 
o 


50 


PASTORAL THEOLOGY. 


in another; you ought, by all means, to be members, 
and be under the watch and care of the church where 
you reside ; ’’ when it is well known that he is himself 
connected with a church, it may be, hundreds of miles 
off ? It is in no small measure owing, I have thought, 
to this disorderly practice on the part of ministers, that 
Christians, when they change their residence, are so 
backward and negligent in connecting themselves with 
the churches to which they remove. 

It has been said, in reply to the foregoing reasons, 
that the settlement of a pastor over a church does, in 
fact, constitute him a member of it, and that he has no 
need to become a member in any other way. But is 
this true ? If it he true, then he is a member, to all 
intents and purposes, — in covenant with the church, 
under its watch and care, and subject to its discipline ; 
and so the object aimed at in the foregoing discussion 
is secured. And the same objections would lie against 
his being a member in this way, as in any other. 

But is it true that the mere settlement of a minister 
over a church constitutes him a member of it ? I an¬ 
swer this question in the negative, and for the following 
reasons: 

In the first place, the act of settling a minister over 
one church cannot, of itself, remove him from another. 
Up to the time of his settlement, the pastor elect be¬ 
longs to some other church. He is in solemn covenant 
with that church, and cannot be released from it regu¬ 
larly but by an act of dismission. But no such act has 
been passed, and none requested. Probably the church 
has not been consulted at all in regard to the contem¬ 
plated settlement. Under these circumstances, how can 
an ordaining council, or any other ecclesiastical body, 


RELATIONS AFTER SETTLEMENT. 


51 


take the pastor elect out of the church of which he is a 
member ? How can they release him from his covenant 
obligations to that church, or the church from its cov¬ 
enant obligations to him ? The thing is manifestly 
impossible. 

And equally impossible is it for the ordaining council 
to put the candidate for settlement into the church of 
which he is to be pastor. If he comes into this body, 
he must come in by assenting to its faith and covenant. 
He must come in at his own request, and by consent of 
the body itself. This is the only way in which a person 
can become conne'cted with a Congregational church. 
And to tell of a minister’s being put into such a church 
so as to become a member of it, by an ordaining council, 
or by the act of settlement, is to talk absurdly. 

But this is not all. If the act of settlement over a 
church constitutes the pastor a member of it, then how 
is he affected by an act of dismission ? Does this make 
him no member ? And if it does make him no member 
(as it should seem it ought to, on the theory before us), 
then where does it leave him ? Does it throw him back 
into the church to which he originally belonged? or 
does it throw him entirely out of the Christian commu¬ 
nity, consign him over to the world, and amount to a 
virtual excommunication ? It devolves on those to 
answer these questions who say that the very act of 
settlement constitutes a minister a member of his church, 
and that a formal admission to it is unnecessary. 

It will be said, perhaps, that the dismissed minister 
belongs to the general visible church, but not to any 
church in particular. But what is the general visible 
church, aside from the particular churches which go to 
compose it ? Where is it ? Manifestly, nowhere. It 


52 


PASTORAL THEOLOGY. 


is nothing. As well might we tell of a creature belong¬ 
ing to the genus homo^ the human race^ who was not 
a man in particular and had no particular human attri¬ 
butes. If a dismissed minister belongs to no particular 
church, then he belongs to no church at all; and in 
case of scandal, has none to watch over him, or call him 
to an account. 

On the whole, it is my decided opinion that every 
pastor should be a member of the church over which he 
is settled; and that he should become a member by 
admission, in the usual way. This step is perfectly 
reasonable and proper in itself, and the influence of it 
is all good, and only good. Whereas, the contrary prac¬ 
tice, to say nothing of its inherent absurdity, betrays 
a want of confidence, lays a foundation for unfavorable 
inferences and remarks, and is. followed often, or is 
likely to be, by unhappy consequences. I would hope, 
therefore, that no minister will ever again be settled 
over a Congregational church, until he has first become 
a member of it; that no church will consent to receive 
one as its pastor and presiding officer, who is not a 
member; and that no council will consent to solemnize 
the pastoral relation, without seeing to it that the rela¬ 
tion of membership has first been formed. Until this 
is done, our churches cannot claim that their practice 
conforms to the teachings either of reason or Scripture. 
They cannot claim to be the consistent followers either 
of our Pilgrim fathers or the primitive believers.^ 

Having thus expressed the opinion, and shown the 

iln his Ratio Disciplinae, Mr. Upham says: “According to Congregational 
usage, no person becomes and remains the minister of a church, without also 
transferring his relationship and becoming a member of the same. The reasons 
of this are various; hut one undoubtedly is, that he may feel himself subject to 
the needful restraint of its watch and discipline ” (p. 167). 


RELATIONS AFTER SETTLEMENT. 53 

reasons of it, that a minister settled over a church should 
be a member of the body, I proceed to say that he is 
something more than a member. As before remarked, 
he is an officer of the church, and, under Christ, its 
highest officer. He is its pastor^ its teacher, its bishop, its 
earthly guide and head. 

The term pastor, or shepherd, is one much employed 
in the Scriptures to denote a religious teacher and 
guide. In this sense it is applied to the prophets in 
the Old Testament. It is often applied to our Lord 
Jesus Christ, who is “ the great Shepherd of the sheep,” 
the “ chief Shepherd,” “ the Shepherd and Bishop of 
our souls.” The term is a relative one, implying in its 
very composition the existence of a flock. Much of 
the wealth of the Orientals, in their earlier and simpler 
state of society, consisted in their flocks; the feeding, 
tending, and nurturing of which constituted their chief 
employment. The business of the shepherd was lucra¬ 
tive and honorable, and the relation subsisting between 
him and his flock was of the most intimate and tender 
kind. The sheep knew the voice of their shepherd, 
and followed him; but a stranger they would not follow, 
for they knew not the voice of strangers. The shep¬ 
herd called his own sheep by name ; and when he put 
them forth, he went before them, and the sheep followed 
liim, for they knew his voice. 

This tender, interesting connection, so familiar to 
those to whom the Scriptures were first given, — a con¬ 
nection involving so much of care and watchfulness on 
the one part, and of dependence and confidence on the 
other, — the Holy Spirit has seized upon to set forth 
the relation subsisting between the religious teacher 
and the people of his charge. He is their under-shep- 
5* 


54 


PASTORAL THEOLOGY. 


herd, their pastor ; and they are the flock which “ the 
great Shepherd of the sheep’’ has committed to his 
hands. The duties growing out of this pastoral relation 
are numerous and various, and will be considered in 
the following Lectures. 


LECTURE IV. 


PASTORAL ACQUAINTANCE. 

MXAN8 OF IT — VISITS — BET VISITS DESCRIBED — DANGERS AND BENEFITS OF 
THEM —RULES TO BE OBSERVED IN REGARD TO THEM. 


One of the first duties involved in the pastoral rela¬ 
tion is that of a mutual and intimate acquaintance. “ I 
am the good Shepherd, and know my sheep^ and am 
known of mine.^^ Every good pastor will make himself 
familiarly acquainted with his people, and with all his 
people. He will know their names, their families, their 
characters, connections, and circumstances, — every¬ 
thing pertaining to them which would be of interest to 
a confiding and faithful friend. More especially will 
he endeavor to become spiritually acquainted with them. 
He will know of them individually, so far as he may, 
their spiritual state. Without this acquaintance, he 
cannot possibly know how to preach to them to advan¬ 
tage. He cannot know what truths and duties to en¬ 
force, or how to enforce them. He cannot so divide 
the word of truth, as to give to each his portion in due 
season. His bow must be perpetually drawn at a ven¬ 
ture, and his arrows will be almost as likely to do hurt 
as good. As well might the physician prescribe for his 
patient without knowing at all the symptoms of his 
disease, as the religious teacher proclaim the truths of 
the gospel without that intimate spiritual acquaint- 


56 


PASTORAL THEOLOGY. 


ance with the people of his charge of which I have 
spoken. 

The modes of cultivating this spiritual acquaintance 
are various. The faithful pastor may do it to some ex¬ 
tent, by inviting individuals to his study. This method 
has some peculiar advantages. The desired interview 
being private, will be more likely to be free and unem¬ 
barrassed, and be less liable to interruption, in the study 
of the pastor, than perhaps anywhere else. Still, this 
method cannot be relied on, as furnishing facilities for 
a general acquaintance. It may be the best mode of 
gaining access to particular individuals, and should be 
resorted to chiefly for this purpose, while other means 
should be employed of gaining that extended acquaint¬ 
ance with the people of his charge which the pastor 
needs. 

The faithful pastor may do something towards accom¬ 
plishing this object by improving as he ought those 
occasional interviews which he will have with individ¬ 
uals of his people. Such opportunities will have some 
advantages; for, being manifestly undesigned and unan¬ 
ticipated, the individuals addressed will be off* their 
guard, and will often speak more freely than under any 
other circumstances. Besides, by carefully improving 
such opportunities, a pastor will show that his religion 
is not one of times and seasons; that his heart is really 
in his work; and by this means he will secure a degree 
of confidence and attention which otherwise might be 
denied him. 

A most favorable opportunity of becoming acquainted 
with the religious state of individuals, is furnished in 
the inquiry meeting; since the very object of such a 
meeting is to bring those together whose hearts are 


PASTORAL ACQUAINTANCE. 


57 


burthened, and who feel that they need instruction and 
prayer in reference to their souls’ concerns. I shall 
have occasion to speak of inquiry meetings in another 
connection. Suffice it to say at present, that the bene¬ 
fits of them must be limited, almost entirely, to seasons 
of special religious interest and revival; because it is 
at such seasons only that they will be needed, or can be 
with interest sustained. It will be vain, therefore, to 
depend on them for that general spiritual acquaintance 
with a people which is so necessary to the success of a 
pastor’s labors. 

I proceed, therefore, to say, that, in order to the full 
accomplishment of this important object, I know of no 
substitute for pastoral visiting. The pastor must not 
wait in all cases for his people to come to him: he must 
go to them. He must visit them at their houses, and 
there cultivate that intimacy and form that acquaintance 
with them which will be to him of so much value in the 
prosecution of his labors. 

The visits which a pastor will be called to make are 
chiefly of three kinds, — set visits, pastoral visits, prop¬ 
erly so called, and visits to the sich and the afflicted. Of 
each of these kinds of visits I shall speak at some 
length, and in the order in which they have been men¬ 
tioned. 

By set visits, I mean those which are made by previ¬ 
ous appointment, and in consequence of a formal invi¬ 
tation. They are occasions when friends meet together 
in considerable numbers, and where there is always 
more or less of display. I regard this class of visits as 
less profitable than either of the others, and as more 
difficult to be managed so as to satisfy the conscience of 
a spiritual, faithful pastor. Some have thought that 


58 


PASTORAL THEOLOGY. 


they should be altogether discouraged ; or, at least, that 
a minister should have no part in them. But such has 
not been the opinion or the practice of faithful pastors 
generally. Such is not, on the whole, my own opinion. 
It would be exceedingly difficult for a pastor, were he 
to desire it, to prevent all such visits among a people. 
He would find it difficult to keep himself entirely aloof 
from them, without exciting prejudice and giving offence. 
In my own opinion, he had better not attempt either. 
He should endeavor rather to subject such visits to 
proper regulations; to give them the right direction 
and character ; and thus make them occasions of good 
both to himself and his people. 

If properly conducted, such visits may be of impor¬ 
tance to the pastor himsdf. They will furnish him with 
an agreeable relaxation from the severity of study, and 
from the more laborious duties of his office. Such re¬ 
laxation he occasionally needs. For the want of it he 
suffers, both in body and mind. His digestive organs 
become disordered ; his nervous system is deranged; 
his spiritual vision is consequently clouded; his heart 
is dispirited and sad. Relaxation of some sort is abso¬ 
lutely necessary to the health and usefulness of a min¬ 
ister ; and ordinarily it may be sought in agreeable so¬ 
cial intercourse among his people, as well as anywhere. 

The kind of visits of which I speak may also be of 
benefit to a minister by improving his manners. Much 
of the preparatory training of young ministers has no 
direct tendency to improve their maimers. This is true, 
to a great extent, not only of college life, but seminary 
life. Through a series of years students constitute a 
community by themselves; they have their own cares, 
interests, and pursuits; they mingle but little with the 


PASTORAL ACQUAINTANCE. 


59 


world; and the consequence is, that when their course 
of study is finished, and they are prepared to go out 
into the world, they lack that ease and elegance of 
manners which, if possessed, might add materially to 
their usefulness. It is perfectly natural that this should 
be so. It is no disparagement to young men, though 
it may be a detriment, that it is so. It is quite as likely 
to be the case with the more promising scholars as with 
those of an inferior character. And yet the evil should 
be guarded against — so far as it may be without in¬ 
curring greater evils—during the whole course of pre¬ 
paratory education. And it should be remedied — so 
far as may be, and as speedily as may be — when the 
preparatory course is finished. And there is no better 
remedy within the reach of the settled pastor than to 
go occasionally into good society, and especially the 
society of his people. He will here lose, insensibly, the 
stiffness, the awkwardness, the absence, and occasional 
embarrassment of the mere scholar, and undergo so 
much of transformation and improvement in respect to 
manners as may be needful. 

The kind of visits of which I speak will also be of 
advantage to a minister, by promoting a pleasant ac¬ 
quaintance and good understanding between him and 
his people^ He sees them now at their own home, and 
at their own invitation. He sees them when they expect 
to see him, and are glad to see him. The occasion will 
furnish a thousand opportunities for bestowing those 
little kind attentions which serve to make him inti¬ 
mately acquainted with his people, and endear him to 
their hearts. It will sometimes furnish opportunities 
for that close, spiritual intercourse and acquaintance 
which the faithful pastor so much desires and needs. 


60 


PASTORAL THEOLOGY. 


And while the kind of visits of which I speak may be 
of essential benefit to a minister, it^will be not only 
pleasant but profitable to a people to have their minister 
with them at such times. If it is best that they should 
have such visits at all, it is best that he should be with 
them, at least occasionally. He should be there to be 
an example to his people,—to show them, in his own 
person, how to unite high social enjoyments with strict 
Christian dignity and propriety of deportment. He 
should be there, to be, if necessary, a restraint upon 
them, — to prevent those outbreakings of mirth, and 
the introduction of practices or amusements which are 
inconsistent with the Christian life. He should be 
there to give a suitable turn, a direction, to conversa¬ 
tion, to introduce useful topics of discourse, and to 
assist in the devotions of the occasion ; for a minister 
should have no meetings with his people from which 
devotional exercises are wholly excluded. He should 
be there, in short, to improve opportunities of doing 
good; of honoring his profession, subduing prejudice, 
and dropping words of instruction, consolation, warn¬ 
ing, or even of reproof, as the occasion may require. 
It was in mixed companies — in some instances at the 
tables of scribes and Pharisees — that our Saviour’s 
instructions dropped as the dew. He was ^ example 
in this respect to all his followers, and more especially 
to his ministers. 

But the kind of visits of which I speak, though ca¬ 
pable of being turned to very good account, both to 
ministers and people, are still liable to abuse. They 
are liable to be so abused and perverted as to become 
more a nuisance than a benefit. They may be con¬ 
ducted in such a manner that a minister, if he cannot 


PASTORAL ACQUAINTANCE. 


61 


regulate and reform them, will feel constrained to ab¬ 
sent himself entirely from them. 

The following have occurred to me as some of the 
regulations under which such visits should be pl^ed, 
especially if they are to have the countenance of a 
pastor. 

1. They must not be permitted to interfere with sta¬ 
ted religious meetings. I regard this as a very impor¬ 
tant rule, and one which ought not under any ordinary 
circumstances to be violated. A manifestation should 
be made, in this way, that religion is the principal ihing^ 
and that meetings for religious purposes are of more 
importance than mere social visits. 

2. They must not be appointed, at least with the 
expectation that the pastor will attend them, in the lat¬ 
ter part of the week. The last two days and evenings 
of the week the pastor will need occupy permanently 
in his study. They should be set apart, consecrated, to 
this purpose; and so his people should understand it. 
And they should suffer none of their plans of business 
or enjoyment, nothing unless it be sore affliction, to 
interrupt him at this important season. 

3. Set visits should be suspended in seasons of reli¬ 
gious revival; also when hopeful appearances encourage 
special preparation for a revival. There are two reasons 
why such visits should not be had in seasons of revival. 
The first is, there will not be time for them, — the lei¬ 
sure hours being chiefly occupied with religious meet¬ 
ings. The second is, they will divert and withdraw 
attention from more important things, even the great 
subject of the soul’s salvation. When the mind and 
heart of an individual are engrossed with this great 
concern, he has little relish for mere social enjoyments; 

6 


62 


PASTORAL THEOLOGY. 


and if he indulges in such enjoyments, though it be 
with moderation, they will be very likely to divert his 
mind, dissipate his seriousness, and retard, if not fatally 
arr^t, the work of grace upon his soul. Many a soul, 
it may be feared, is now among the lost, which once 
was not far from the kingdom of God, and which might 
have been saved but for this very cause. 

And the same reasons which should suspend set visits 
during a revival, should also cause a suspension of them 
when there is exhibited any unusual seriousness, any 
decisive indications of the Spirit’s presence, and when 
special efforts are being made by the pastor and church 
to promote a revival of rehgion. Seasons such as these 
will be regarded by all intelligent Christians as of a 
peculiarly critical and important character. They are 
seasons calling for deep anxiety and humility, for much 
effort and prayer; and it is possible for professed Chris¬ 
tians to do immense mischief at such times by thrust¬ 
ing in their set visits, or parties, and thus quenching 
the holy fire before it is properly kindled. 

4. The next regulation to which I would subject set 
visits is, that they should be attended with no extrava¬ 
gance^ either of expenditure or display. The guests 
invited should not be numerous, and the provision 
made for them should be clearly within the bounds of 
Christian moderation. In these days, when funds are 
so much needed, and can be turned to so good account, 
in many ways, for the advancement of Christ’s kingdom, 
I regard it as palpably wicked for a Christian family to 
expend fifty or a hundred dollars in making prepara¬ 
tion for a social visit. And I regard it as little, if at 
all better, for a minister of the gospel to encourage or 
countenance such extravagance by his presence. 


PASTORAL ACQUAINTANCE. 


63 


5. From such visits as a pastor may safely counte¬ 
nance should be excluded, of course, all unchristian de¬ 
portment and amusements. By unchristian amusements 
I understand, among other things, dancing, cards, vul¬ 
gar sports and plays, and games of chance. And by 
unchristian deportment, I mean noisy mirth, indecent 
levity, ludicrous song-singing or story-telling, evil-speak¬ 
ing,— indeed, everything which will be likely to distress 
a Christian’s conscience and pain his heart after he has 
returned to his home; or which will be likely to unfit 
him for secret and family devotion, and rfor pleasant 
communion with his God and Saviour. In a word, 
Christians must not feel, when preparing for set visits, 
or when present at them, as though they were released 
at all from the binding force of injunctions such as 
these: “Be not conformed to this world, but be ye 
transformed, by the renewing of your minds ” — “ Let 
your conversation be always with grace ” — “ Avoiding 
even the appearance of evil.” 

6. I would propose, as another regulation of set visits, 
that they should be closed always at seasonable hours. 
Unless this is done, not only is family devotion inter- 
mpted in all the families represented on such occasions, 
but a dangerous example is set before the community — 
one that will be sure to be perverted to the worst of 
purposes. 

7. In all ordinary cases, the visits of which I speak 
should be closed with devotional exercises. And these 
exercises should be introduced, not (as I fear they some¬ 
times have been) with a view to sanctify and gloss over 
previous improprieties, but as the fitting, appropriate 
conclusion of a Christian interview. A judicious pas¬ 
tor will be able, without much difficulty, to control this 


64 


PASTORAL THEOLOGY. 


matter. He may cause it to be understood that his 
presence is not to be expected, on any social occasion, 
where it will be thought impertinent for him, before he 
departs, to read a portion of Scripture, or sing a hymn, 
and close the interview with prayer. 

I only add that the kind of visits of which I have 
spoken should not be very numerous or frequent. In 
the present state of society, when Christian friends meet 
each other so often at religious meetings, and on other 
occasions, there is no necessity for frequent visits in 
order to promote a social acquaintance. And as the 
necessity for them does not exist, the trouble and ex¬ 
pense attending them and the time consumed in them 
may be regarded as sufficient reasons why they should 
not be multiplied. I would not, as I have said, alto¬ 
gether discourage set visits in a church and society, 
but I would discourage the unreasonable multiplication 
of them ; and I would have them subjected to such 
regulations, and attended in such a way, and under 
such circumstances, as an enlightened and tender con¬ 
science and the Word of God require. 

The Christian pastor will feel, when called to one of 
these visits, that he is going into a scene of trial, — a 
place where, if discreet and faithful, he may hope both 
to gain and to impart benefit; but where, if Indiscreet 
or unfaithful, he will be sure to injure both himself and 
others. Under a sense of this, let him prepare himself 
beforehand for the interview. Let him fortify his soul 
by prayer, and let him furnish himself with appropriate 
topics of conversation, to be introduced as occasion 
shall require. Let him go with the determination not 
to sail passively with the current, and be floated any¬ 
where, as the tide of social feeling and of conversation 


PASTORAL ACQUAINTANCE. 


65 


may chance to run ; but to make conversation profita¬ 
ble ; to arrest it, when beginning to flow in a wrong 
direction; to give it the turn which a Christian would 
desire ; and to improve the whole occasion to the glory 
of God, and the honor of the Christian profession and 
name. 

With such a determination, formed in the strength 
of Christ, and fortified by solemn prayer, let him go ; and 
the blessing of God will be likely to go with him, and 
the best results may be expected from his labors. 

6 * 


LECTURE V. 


PASTOEAL ACQUAINTANCE (continued). 


PASTORAL VISITS — SHOULD BE PURSUED SYSTEMATICALLY — HOW CON¬ 
DUCTED — INCIDENTAL OBJECTS TO BE PROMOTED — RULES RESPECTING 
THEM —VISITS TO THE SICK AND AFFLICTED — MODE OF CONDUCTINO 
THEM — BENEFITS OF THEM — RECEIVING VISITS. 

In my last lecture, I entered on the subject of pasto¬ 
ral visiting. 1 divided the visits which a pastor will be 
called to make into three classes; namely, set visits, 
those which may be more strictly denominated pastoral 
visits, and visits to the sick and the afflicted. Of the first 
of these kinds of visits I have already spoken at suffi¬ 
cient length. I proceed to a consideration of the second. 

By pastoral visits, properly so called, I mean those to 
which, as a general thing, the pastor is not particularly 
invited; to which at least he is not to wait for a for¬ 
mal invitation. They are those which, by common 
consent, his office as pastor renders it not only proper, 
hut necessary, for him to make. He must make them, 
or the incumbent duties of his office are not fulfilled. 

The object of this class of visits is not mere social 
interest and enjoyment, but spiritual benefit. The pas¬ 
tor meets the families of his congregation now, not so 
much in the character of a friend and acquaintance, as 
of a religious teacher and guide. He goes to inquire 
after their spiritual state; to instruct and admonish 


PASTORAL ACQUAINTANCE. 


67 


them ; to pray with and for them; to do them good in 
any way that their circumstances shall seem to require. 
Such visits constitute,obviously, a very important part 
of ministerial labor. They are a part with which no 
faithful and wise pastor can be willing to dispense. 

In conducting pastoral visits, as in every other part 
of ministerial labor, there should be as much of system 
as possible. There should be system or rule in regard 
to the time to be devoted to them. By most ministers, 
the forenoon and evening are chiefly valued as seasons 
for study. The afternoon is devoted to miscellaneous 
and out-door business ; and, unless when prevented by 
sickness, bad weather, or other indispensable calls and 
engagements, I should think that three afternoons of 
every week might well be devoted to pastoral visiting. 
Three afternoons in a week would amount to something 
more than one hundred and fifty in a year; which — 
deducting those that must be otherwise occupied — 
would be abundantly sufficient for visiting the largest 
congregations. 

In order that these visits may be properly conducted, it 
is necessary that a pastor should know, early and accu¬ 
rately, who his people are. On assuming the pastoral 
office among a people, it will be his first object to ascer¬ 
tain the number and extent of his flock. He will pre¬ 
pare separate lists both of his church and parish; noting 
who of them are heads of families, where they reside, 
with whom they are connected, and such other circum¬ 
stances of interest respecting them as may come to his 
knowledge. He is now prepared to enter as he can 
upon the work of visiting ; in which, as I said, he is 
not to wait for invitations, but set himself directly about 
it, as a part of his official duty. 


68 


PASTORAL THEOLOGY. 


It will be desirable, as a general thing, that the pastor 
prosecute his visits in some order^ either of streets or 
roads, or neighborhoods or school-districts; that he may 
know definitely what progress he makes, and when he 
is done, and that none of his people maybe passed over. 
It is advisable, too, that families should know, if possi¬ 
ble, when a visit from their pastor is to be expected; 
that so they may be together and at home, and in cir¬ 
cumstances to make the interview agreeable and profit¬ 
able. I can think of no exception to this rule, unless 
it be in cases where persons may wish to avoid their 
minister, and who, if they knew when to expect him, 
would be pretty sure to be away. 

The kind of visits of which I speak need not, gen¬ 
erally, be long. Unless some peculiar circumstances 
require them to be lengthened, half an hour will be 
time enough for each ; so that several of them may be 
accomplished in the same afternoon. The length of 
them, however, as well as the mode of conducting them, 
must vary materially according to circumstances. In 
some cases, the mode of conducting pastoral visits is 
altogether a plain matter. Everything is made easy 
and agreeable to a minister. In some cases, he will 
need much wisdom and grace, so to discharge his duty' 
as to satisfy himself and not displease the individuals on 
whom he calls. 

In the families of professing Christians, — and in 
many other families, — a pastoral visit may be openly 
and almost exclusively of a religious character. Indeed, 
it will be expected to be of such a character, and dis¬ 
appointment will be felt if it is not so. When the 
pastor arrives, the household, or so many of them as 
can be collected, will be called together. They may be 


PASTORAL ACQUAINTANCE. 


69 


addressed individually, or collectively, on the subject 
of religion. The pastor may inquire freely into their 
spiritual state ; learn their doubts, their difficulties, 
their encouragements, their consolations; and give them 
such advice as circumstances require. Happy the 
minister who has no families to visit and pray for but 
such as these ! And happy the families who are of this 
character, — whose affairs the grace of the gospel reg¬ 
ulates, and over all whose interests this heavenly grace 
presides! 

But probably every minister will be called to visit 
families, more or less, which are very different from 
those which have been described ; in which the subject 
of religion must be approached indirectly and cautiously, 
if at all; else violent prejudice will be awakened, per¬ 
haps angry feelings excited, and both the minister and 
his message will be repelled*. In circumstances such as 
these, the pastor needs large measures of that wisdom 
which is from above, and which can be obtained only in 
answer to prayer. 

In all his visits among his people, it will be necessary 
for a pastor to be, and to seem to be, humble, sociable, 
condescending, familiar, avoiding magisterial airs, and 
not assuming to himself any special official importance. 
It will be easy to do this, and yet lay aside nothing of 
that dignity of deportment which is requisite to be 
maintained. There is no impression which common 
people arc more likely to imbibe than that their min¬ 
ister is haughty and thinks himself above them. And 
there is no impression which they can imbibe which 
will prove a greater hinderance to his usefulness. He 
ought by all means to remove and prevent such an im¬ 
pression ; and the most effectual method of doing this 


70 


PASTORAL THEOLOGY. 


is that hinted at above. Let him visit his people at 
their houses. Let him be familiar and social with them, 
as one friend with another. Let him not despise the 
poor and ignorant, nor even those who are degraded 
and vicious. Every human being, every one that has 
an immortal soul, is in possession of an inestimable 
treasure, and is entitled to the earnest, benevolent re¬ 
gards of the minister of Christ. 

The pastor should associate with his people, so far as 
he may do it consistently, on terms of equality. He 
will take a deep interest in all their affairs, and be ready 
to perform for them, even the meanest of them, any 
kind office in his power. In his intercourse with them 
he will respect their feelings, and not needlessly say or 
do anything to give them pain. If he finds those who 
will not converse with him on religious subjects, then 
let him converse with them on other subjects. If he 
may not at once do all that for them that he would, 
then let him do cheerfully what he can, and wait the 
favoring opportunity to do more. 

The kind of intercourse between pastor and people is 
very different in this country now from what it was a 
hundred years ago. Ministers then possessed more of 
what may be termed authority among a people. They 
associated less with them; kept them at a greater dis¬ 
tance ; while their demeanor, dress, and whole personal 
appearance were calculated to inspire a degree of 
veneration bordering upon fear. Whether the change 
which has taken place has been, on the whole, for the 
better or the worse, I need not now stop to inquire. 
That there has been a change is very manifest; and 
every wise minister will accommodate himself to it as 
well as he can. His influence among his people now 


PASTORAL ACQUAINTANCE. 


71 


must be more that of interested affection than of stern 
authority. It must be that of love rather than fear. 
He must associate with them as their spiritual guide, 
their example, their counsellor, their friend, inspiring 
their confidence, and drawing them round him with 
cords of interest and love. 

In a course of pastoral visiting, there are some inci¬ 
dental objects of importance which a faithful minister 
will be careful to promote. He will see that his people 
are supplied with Bibles; and if any are destitute, he 
will put them in a way to procure for themselves the 
Word of life. He will keep constantly by him a supply 
of tracts, and in his various excursions will distribute 
such as he thinks may be useful. If his own means are 
not sufficient to meet the expense of this, he may easily 
obtain the requisite funds by a public contribution, or 
(which will be better) from the private munificence of 
the wealthier members of his church. If in the course 
of his visits he finds those who frequently, if not habit¬ 
ually, neglect the house of God, he will, by some prudent 
method, ascertain the causes of such neglect, and en¬ 
deavor that these causes may be removed. Much, I 
am persuaded, may be done to remedy the prevailing 
neglect of public worship by a discreet and faithful 
pastoral influence. I once knew a pastor who may 
almost be said to have kept a monitor’s bill. He liter¬ 
ally noted absentees from the house of God; and they 
were sure to be inquired of, in the course of the week, 
as to the reasons of their absence. 

I shall have occasion to speak, in another place, of 
the interest which a pastor should take in the youth of 
his flock, and in promoting the cause of Sabbath-schools. 
Suffice it to say here, that much may be done for this 


72 


PASTORAL THEOLOGY. 


object in the course of his visits. As he goes into fam¬ 
ilies, he will naturally pay some attention to the children. 
He will certainly do this if he desires to conciliate, in 
the most effectual manner, the good-will of parents. 
And one of the most natural inquiries to be made of 
children will be, whether they attend the Sabbath-school. 
The subject being thus introduced, it will be easy for a 
judicious pastor to manage the rest. If the children 
have not been to the Sabbath-school, he will be able, in 
most cases, ere long to bring them there. 

I conclude what I have to say on the subject of pas¬ 
toral visits with some general directions. 

1. Let there be no favoritism manifested in them. 
The pastor should visit all his people ; and this, so far 
as he can, impartially. As a minister is of like passions 
with other men, it is impossible that he should not love 
some families among his people better than others. 
Perhaps he ought to do this. Some families may be 
much more worthy of his love. But let him be careful 
not to manifest his partialities in such ways as to come 
under the charge of favoritism. No part of his flock 
will be satisfied to be neglected. If he has occasion to 
visit some families more than others, let it be for good 
and obvious reasons ; such as, when inquired for, will 
be sufficient to satisfy impartial minds. 

2. As the pastor visits from house to house, let him 
keep a restraint upon his tongue. He will hear, of 
course, a good deal of gossip, some of which it may be 
well to remember ; but let him by no means consent to 
become a retailer of it. He must speak evil of no man. 
He should say naught of any one absent that he would 
be unwilling to say if that person were present. For 
whatever he does say, he may rest assured will be re- 


PASTORAL ACQUAINTANCE. 


73 


membered and reported, perhaps in an exaggerated 
form; so that if he does not set a guard upon his tongue, 
his visits will be productive of more mischief‘than 
benefit. 

3. I would recommend to eveiy pastor to keep a 
private journal of his visits. In this journal should be 
noted, not only the times of his visits, but the character 
of them, — what was said, what done, how particular 
individuals appeared; anytliing peculiar in the circum¬ 
stances of the family; important changes that had oc¬ 
curred in it; in short, everything of special interest to be 
remembered. I have said that this should be a private 
journal. It must be strictly so; the object of which 
should be to assist the memory of the pastor in keeping 
up an acquaintance with his flock, and to prepare him 
the better to repeat liis visits to the same household. 

Without enlarging further, at present, on visits strictly 
pastoral, I proceed to consider the third class of visits 
proposed; namely, those to the sick and the afflicted. 
These are important, not only as a token of sympathy 
and friendship, but as afibrding precious opportunities 
of doing good. At the same time they constitute a class 
of duties of great responsibility, and in some cases of 
peculiar difiiculty. 

When repairing to the bed-side of the sick and dying, 
the pastor is to feel that he goes down to the confines 
of the grave, and very near to the world of spirits. He 
goes to deliver his last messages to immortal beings who 
are shortly to appear before their God. He is about to 
offer his last prayers for those who will soon be, either 
beyond the need of prayer in heaven, or beyond the 
reach of it in hell. The faithful pastor will feel, under 
such circumstances, that he stands in a solemn, awful 


74 


PASTORAL THEOLOGY. 


place, and that he needs preparation and assistance from 
on high. 

When informed that any member of his flock is very 
sick, or otherwise deeply afflicted, the good pastor will 
not wait to be sent for. He will feel that it is incum¬ 
bent on him to repair directly to the house of sorrow, 
that he may afford such assistance and counsel, such 
instruction and consolation, as the case may require. 

In approaching the scene of sickness and distress, the 
pastor will remember that he is not now to make a visit 
of sociability or ceremony, but one of Christian condo¬ 
lence and fidelity. And when he enters the house he 
will not take up time with remarks upon the weather, 
or the common topics of the day, but will enter as soon 
as possible upon the great errand for which he has come. 
If the case is one of sickness, he will need to learn some¬ 
thing respecting the hociily state of the sufferer : whether 
he has the exercise of reason; whether he is able to epn- 
verse, or to hear conversation; and what opinions are 
entertained as to the nature and probable termination 
of his disease. He will make inquiries of this sort, not 
at all as a medical adviser (for such advice he should 
rarely, if ever, give), but that he may the better know 
how to proceed in accomplishing the important object 
of his visit. He may also think it necessary to inquire 
respecting the sufferer’s state of mind. Of course these 
preliminary inquiries are to be made, not of the sick 
person himself, nor (if it can be avoided) in his presence. 

And now, having gained all the light that is needful, 
he will enter more directly on the object which he has 
in view. If his sick friend is in a situation to receive 
him, and to be profited by his conversation, he will go 
at once to his bed-side, expressing in his whole appearance 


PASTORAL ACQUAINTANCE, 


75 


and manner the deep sympathy which he feels for him, 
and his readiness to afford him any assistance or conso¬ 
lation in his power. He will inquire tenderly, and in a 
way not to create embarrassment, into the state of his 
feelings and exercises. Is he resigned to his situation, 
calmly reposing his soul on God ? or is he restive, im¬ 
patient, inclined to murmur and complain ? Has he 
light, hope, comfort, enjoyment sufficient to overbalance 
the pains of sickness, and raise him above the fears of 
death ? or are his views clouded, and his heart distressed 
with painful anxieties, so that death appears to him as 
“ the king of terrors ? ” or has he been laid upon his 
bed of sickness without any hope in Christ ? Has he 
been called to look death and eternity in the face with 
no better prospect than that of being driven away in his 
wickedness, and going down at once to the miserable 
abode of the lost ? And is he sensible of his dreadful 
condition, and filled with terror and alarm in view of 
it ? or (what is more discouraging and fearful) is he 
evidently clinging to some unfounded hope, and shelter¬ 
ing himself under some refuge of lies ? or is he hardened, 
stupid, unfeeling, insensible, ignorant of his situation, 
or (if he knows it) caring nothing about it ? 

The cases which present themselves to the faithful 
pastor, as he visits among the sick of his flock, are ex¬ 
ceedingly various. No two will be .found exactly alike. 
Some will be interesting and comforting to him, in the 
highest degree. They will be an honor to religion ; etinc- 
iiig to all beholders its reality and its sustaining power. 
The death-bed of the rejoicing, triumphant believer will 
be to the pastor a privileged place. On leaving it he 
will often feel that he has derived far greater benefit 
than he has been able to impart. Other cases of sick- 


76 


PASTORAL THEOLOGY. 


bed experience will be perplexing and trying to him. 
He will hardly know what to think of them, or what to 
say or do in respect to them. Still others, though less 
perplexing, will be even more painful. TPhe pastor is at 
no loss what to say, but is distressed to find that nothing 
he can say is likely to have any good effect. 

It is not my purpose here to give directions as to 
what a minister ought to say to the different classes 
whom he is called to visit. This part of the subject will 
be considered in another place. He must, of course, 
diversify his counsels to meet the different cases which 
come before him. He must exercise his best judgment 
in this matter, and pray that his judgment may be wisely 
directed. 

The pastor will have strong temptations, often, to 
deal unfaithfully, — temptations which he will find it 
hard to resist. He may know^ in some cases, that if he 
says what he believes to be true, and what he thinks it 
incumbent on him to say, he shall wound the feelings 
of friends, and in all probability give offence. He may 
be charged by physicians,^ and others, not to say any¬ 
thing that will be likely to disturb the feelings of the 
sick; and yet he is bound to deal faithfully and truly 
under all circumstances, and to obey God rather than 
man. 

The benevolent pastor will have no disposition to trifle 
with the interests of the body. He will not wantonly 
say or do anything that will be likely to turn to the in¬ 
jury of health. But then the soul is worth infinitely 
more than the body, and of this precious immortal soul 

1 As physicians do not wish ministers to interfere with their department, in 
prescribing for the body, they should be careful how they interfere with minis¬ 
ters, in prescribing for the soul. 


PASTORAL ACQUAINTANCE. 


77 


he has been put in charge. With such a trust com¬ 
mitted to him he cannot trifle. Of the blood of guilty, 
ruined souls, he must be permitted to clear his own 
skirts. 

The visits of a pastor in the sick-room should not, 
ordinarily, be long. Having said as much as circum¬ 
stances permit or require, he should pray with the suf¬ 
ferer and take his leave. Nor should he wait to be 
asked to engage in prayer. When the proper time 
arrives for the discharge of this duty, if the subject is 
not proposed by others, the pastor should propose it 
himself. 

The prayer, like the other services of the sick-room, 
should be short. Let the pastor come directly to the 
case in hand, and with all fervency, humility, and devo¬ 
tion, spread it before the mercy-seat. He may often 
convey an idea in his prayer which he could not so well 
do in direct conversation. In his prayer, too, he may 
generally produce an impression, not only upon the sick 
person, but upon other members of the family, which 
could be produced in no other way. 

As to the frequency of his visits to the sick, the pastor 
will be guided, in great measure, by circumstances. If 
the case is urgent, and is within a convenient distance, 
his visits will be repeated often. Under other circum¬ 
stances they will bp less frequent. He will cheerfully 
subject himself to almost any inconvenience where his 
sympathies are needed, or where he has a favorable op¬ 
portunity of doing good. He will prefer rather to be¬ 
stow superfluous attentions, than to incur the imputation 
of coldness and neglect. 

When individuals who, in their sickness, have been 
often visited, and been made the subjects of frequent 
7 * 


78 


PASTORAL THEOLOGY. 


prayer, are raised up, it is proper that some particular 
attention should be shown to them. They should be 
carefully watched, and, if need be, cautioned and warned, 
lest they forget the mercy which has spared them, hurry 
back into the world, lose good impressions, and become 
more hard and insensible than ever. 

I have spoken of the visits of a pastor to the sick. It 
must not be inferred that sickness is the only form of 
affliction requiring his presence and his prayers. In 
worldly losses and disappointments ; amid the contra¬ 
diction of enemies, and the desertion or bad conduct of 
friends ; and more especially in seasons of bereavement; 
afflicted families should be made to feel that they have 
at least one friend who sympathizes with them, and 
prays for them, and into whose faithful ear they may be 
permitted to unbosom their sorrows ; and this friend is 
their pastor. He will visit them at such times, and 
hear their complaints and endeavor to soothe and sus¬ 
tain them with words of consolation. In times of be¬ 
reavement, especially, when the hearts of surviving 
friends are solemn and tender, a faithful pastor will 
seize the favorable moment to suggest important truth, 
to deepen good impressions, and if possible to impart 
saving benefits to the soul. 

It may be thought that so much visiting as has been 
recommended in this and the preceding lecture will 
leave the pastor time for almost nothing else. His 
studies, his sermons, must of necessity be neglected. 
But experience has proved that such need not be the 
result. On the contrary, I have no doubt that the min¬ 
ister who is faithful to visit his people, and makes him¬ 
self acquainted with them, will not only preach better 
sermons,— better adapted, more appropriate and effec- 


PASTORAL ACQUAINTANCE. 


79 


tive,— but, ordinarily, the labor of preparing them will 
be less. His intercourse with his people will suggest 
subjects for sermons, and indicate the manner in which 
they should be treated. Prepared in this way, when 
the minister sits down to write, he has a specific object 
in view. He writes, not because he must have a sermon, 
but because he feels interested ; he wishes to write. He 
has an important end to be accomplished by writing, and 
he addresses himself to the task like a man in earnest. 
A sermon prepared after this manner can hardly fail to 
be effective. It will be, not like an arrow shot at a ven¬ 
ture, but like a nail driven in a sure place. It will 
reach and affect some, at least, of the congi’egation, and 
may prove the means of their conversion. 

There is but another topic to which I wish, in con¬ 
clusion, to direct attention, and this only in few words. 
It is that of a pastor’s receiving visits from his people. 
That he should be not only hospitable, but “ given 
to hospitality,” is an express injunction of the Scrip¬ 
tures. That he should be ready at all times to welcome 
his people to his house, to share with them his bed and 
his board, admits not of a question. Or, if he has rela¬ 
tives and connections among his people, he has the same 
right to see them together at his house that other peo¬ 
ple have to entertain their family friends. But is it 
incumbent on a pastor to appoint set visits, to send out 
his invitations, and to entertain, from time to time, largo 
companies at his house ? Is this to be expected of him 
by those from whom he has received like invitations, 
and whom he has visited in a similar way? These 
questions I answer in the negative, and for the following 
reasons: 

1. A minister ought to see all his people in this way. 


80 


PASTORAL THEOLOGY. 


if he sees any. He must show no partiality. Of all 
men, it least becomes him^ and that within the circle of 
his own parish, to be a respecter of persons. But, 

2. Should a minister undertake, by a succession of 
set visits, to see all his parishioners at his house, an 
unreasonable portion of his time would be in this way 
consumed. An expense too would be incurred which, 
without a large increase of salary, he would be unable 
to bear. Besides, he would be in danger of bringing 
those together at his visits who might not be perfectly 
happy in each other’s society, and thereby of exciting 
unpleasant feelings. 

On the whole, I think such a course of receiving' visits 
ought not to be expected of a pastor. It should not be 
attempted by him. His situation is so peculiar, so dif¬ 
ferent from that of friends around him, that it fairly 
exempts him from those laws of etiquette by which 
others consider themselves as bound, in the matter of 
receiving and returning visits. 


LECTURE VI. 


TREATMENT OF DIFFERENT CHARACTERS. 

THB lONOBAKT — THB DBGRADBI) AND VICIOUS — HEBBTIC8 AND INBIDEL8 — 
PEBSONAL ENEMIES — INQUrBINO 8INNEBS —THB DESPONDING AND MELAN- 
OHOLT —THB 8ELP-DEOEIVED — THE ELEVATED AND BEJOICING. 


In my two previous lectures I have discussed at some 
length the general subject of pastoral visiting. In his 
visits among the people of his charge, a pastor will of 
necessity come in contact with persons in all the con¬ 
ditions of life, and of almost every variety of character. 
He will meet parents and children, old and youn^, heads 
of families and persons without families, and those em¬ 
ployed in families as laborers or servants. He will meet 
the learned and the ignorant, the moral and the vicious, 
friends and enemies to himself personally and to the 
cause of evangelical truth. He will meet the hardened 
and insensible, the unbeliever and scoffer, as well as 
the anxious, inquiring sinner. He will meet the mel¬ 
ancholy and desponding, as well as the confirmed and 
rejoicing believer. Perhaps no person has so full an 
opportimity to see human nature in all its forms — the 
foulest and fairest, the most and the least promising — 
as the Christian pastor. A good judgment, sound dis¬ 
cretion, plain, practical common sense, the whole being 
under the guidance of the Word and Spirit of God, will 
be a minister’s best directory, in regard to his inter- 


82 


PASTORAL THEOLOGY. 


course with these various characters which go to consti¬ 
tute his flock. A few hints with respect to some of the 
difierent forms of character which he will be likely to 
encounter, may not, however, be out of place. And 
this is all that I shall here attempt. 

1. In the first place, a minister will find those among 
his people who are ignorant on all subjects, and spe¬ 
cially so on the subject of religion. They may not be 
vicious or untractable ; but they have had few advan¬ 
tages, and these they have not improved ; and the con¬ 
sequence is that they are decidedly ignorant. How 
shall such persons be treated ? ^ 

First of all, then, I say, let them not be despised or 
neglected. They have souls which are worth looking 
after, worth saving; and they must have a pastor’s 
care. It is the more important that persons of this 
character should be privately instructed, since the gen¬ 
erality of preaching will be above their comprehension. 
They must have familiar instructions in private, else, 
though surrounded with gospel privileges, they will be 
likely to perish for lack of vision. The pastor, then, 
should see them as he can, and converse freely and 
kindly with them. If he must go into a hovel in order 
to see them, or find his way into a barn or a kitchen, 
no matter. When visiting families where servants are 
employed, the pastor should make it a point, frequently, 
if not always, to see them, either in the kitchen or par¬ 
lor, as shall be most agreeable. 

The conversation with such persons should be plain, 
kind, level to their understandings, and chiefly on the 
most important subjects. The pastor should endeavor 
to draw out from them, by easy, familiar questions, 
the amount of their knowledge on religious subjects, — 


TREATMENT OF DIFFERENT CHARACTERS. 


83 


the views and feelings which they entertain ; and he 
should studiously adapt his conversation to their condi¬ 
tion and wants. His object should be to interest their 
feelings, and to instruct them on the more important 
points. And he will endeavor, not only to instruct them 
personally, but direct them to other sources of instruc¬ 
tion, — to suitable portions of Scripture, tracts, and 
other religious books. 

In short, the faithful pastor will feel a deep interest 
in the class of persons of whom I here speak, and this 
interest he will manifest in all suitable ways. He will 
visit them, inquire after them, pray for them, and stead¬ 
ily endeavor to do them good. By such methods he will 
soon gain their affections and confidence; he will ac¬ 
quire all that influence over them which he could desire, 
and will be likely (the grace of God assisting) to lead 
many of them in the way to heaven. 

2. The pastor will occasionally find those among his 
people who are worse than ignorant — who are degraded 
and vicious. They are intemperate. Sabbath-breakers, 
profaners of the name of God, neglecters of his house 
and worship, or otherwise contaminated with open vice. 
What course of treatment shall he adopt in regard to 
such persons ? 

Before answering this question, it will be important 
to ascertain what ought to be the feelings of a pastor 
towards those whose characters have been described. It 
is manifest that he ought not to approve of theirecourse 
of life, or to say or do anythmg which implies that he 
approves of it. So far from this, he ought to manifest, 
in all his deportment, that he regards their conduct with 
strong disapprobation. Still, he should not indulge 
towards them, personally, feelings of anger, hatred, or 


84 


PASTORAL THEOLOGY. 


contempt; or manifest that he has any such feelings. 
He should not rail at them, or reproach them, or utterly 
neglect them. They should be to him objects of benev¬ 
olence, of pity, of tender, anxious concern; and these 
feelings should be exhibited in a great variety of ways. 
By his whole demeanor the pastor should give the vicious 
among his flock to understand that he is not their enemy, 
but their friend ; and that he may be relied on to per¬ 
form for them any kind office which shall not be under¬ 
stood as giving countenance to their wickedness. He 
will kindly reprove them for their wrong-doing; he will 
reason and remonstrate ; and whenever he sees any in¬ 
dications of good, he will encourage them by every means 
in his power. If the degraded man has a family, which, 
though not a partaker, is a sufferer in the sins of its 
head, the pastor will visit this family; will sympathize 
with its tried and afflicted inmates ; will minister, if need 
be, to their wants ; and will endeavor, by all means, to 
protect them against the contamination of an evil exam¬ 
ple. In a word, he will endeavor to pursue such a course 
as the conscience of the wicked man, in his sober, reflect¬ 
ing moments, will be constrained to approve; such an 
one as he has reason to believe Christ would pursue, 
were he now on earth, and as Christ will approve and 
bless from his throne in heaven. 

3. In the course of his visits the pastor will sometimes 
encounter the heretic or the infidel, the busy and pre- 
judiceff opposer of evangelical religion. In what manner 
shall such an one be regarded and treated ? 

My first remark in answer to this inquiry is, that the 
pastor should not be much in the society of such persons. 
He need not very cautiously shun their society. He 
will not run quite out of his way to avoid them, thereby 


TREATMENT OF DIFFERENT CHARACTERS. 


85 


leaving the impression that he fears or scorns them; nor 
will he go at all out of his way to meet them, thus mani¬ 
festing that their society is sought or valued. If Prov¬ 
idence throws him into their company, he must acquit 
himself as well as he can; but obviously he should not 
seek it. 

When thrown into the society of those here spoken of, 
I can hardly conceive of a case in which it would be 
proper for a pastor to dispute with them, especially in 
public. Such persons are generally fond of disputing 
with ministers; because, in the first place, they feel 
honored by the degree of notice which is thus taken of 
them. And then, let the dispute turn as it may, they 
always claim and proclaim a victory. Besides, disputar 
tion never does them any good. I can think of no case 
in modern times in which an infidel or heretic has been 
converted by means of a dispute. It merely furnishes 
such characters with an opportimity to display their 
skill in arts and quibbles to which a conscientious min¬ 
ister can never descend, and thus serves to harden and 
confirm them in their errors. For these reasons, among 
others, I would say decidedly to every minister, By all 
means avoid public altercations and disputes. They will 
be degrading to you, and wiU benefit nobody. 

In dealing with the opposers of evangelical religion, 
there is, I lim persuaded, a more excellent way. Do 
them all the good you can by your holy, consistent, up¬ 
right example. Command their respect by your serious, 
inteUigent, godly conversation. If they attack you in 
public, for the purpose of drawing you into a dispute, 
either expressly decline it, or, by some interesting, prac¬ 
tical inquiries, divert the conversation. Whether they 
are present or absent, pursue your regular course of 
8 


86 


PASTORAL THEOLOGY. 


ministerial duty, without any direct reference to them. 
As men, as citizens, as neighbors (if you be neighbors) 
treat them with kindness and respect. Manifest in all 
your deportment towards them, and conversation re¬ 
specting them, that you wish them well and not ill, and 
that you are ready to do them good, both for soul and 
body, both for this world and the next, so far as you 
may have the opportunity and the means. Enter upon 
a course of treatment such as this, and persevere in it, 
and you will win their respect and confidence, if not 
their hearts. If you may not have the privilege of lead¬ 
ing them to the Saviour, you may, at least, “ by well¬ 
doing, put to silence the ignorance of foolish men.’’ 

4. There is yet another class with whom ministers 
sometimes come in contact in their visits: I mean 
those from whom they have received personal injury, 
or who from some cause have come to regard them 
with feelings of dislike. How shall such persons be 
treated ? 

The mode of treatment here, as in most other cases, 
will depend materially on circumstances. I will not 
say that there are no cases in which a minister may 
properly assert his rights as a citizen in order to obtain 
a redress of injuries. Paul did this in one or two in¬ 
stances ; and I have known other ministers with advan¬ 
tage do the same. But the cases in which it would be 
advisable for a minister to resort to legal measures to 
obtain redress, I conceive to be few ; and whenever such 
measures are resorted to, it should be manifest to all 
that it was done, not of choice, but of necessity; not 
from a vindictive spirit, but for the honor of religion, 
and a wise regard to the general good. 

In our treatment of those who have injured us, it is 


TREATMENT OF DIFFERENT CHARACTERS. 


87 


our duty to regard, always, the spirit of our Saviour’s 
instructions, and in most cases to follow them to the 
letter. We are to “love our enemies, to bless them 
that curse us, to do good to them that hate us, and pray 
for them that despitefully use us and persecute us.” 
“ If our enemy hunger, we are to feed him; if he thirst, 
we are to give him drink ; for in so doing we shall heap 
coals of fire upon his head.” It is the duty of all Chris¬ 
tians, but more especially of ministers, to regard most 
sacredly these divine instructions, and to exemplify them 
in their proper meaning ; in learning which we are to 
be guided in part by other scriptures, and especially 
by the example of Christ. 

A faithful minister will be likely to have enemies, if 
not among his own people, at least among those with 
whom he lives, and before whom he must occasionally 
appear. In reference to such persons, let him, first of 
all, set a watch over his own spirit. Let him guard 
against any undue resentments ; against the risings of 
envy, revenge, or ill-will. Let his habitual feeling to¬ 
wards them be that of benevolence. In his demeanor 
towards them, let him be kind and courteous. If an 
opportunity offers to show them any special attention, 
or to do them a favor, let it be done cheerfully. A min¬ 
ister must not be officious in such attentions. He must 
not thrust them upon an enemy in such a manner as to 
provoke him the more. But let him be ready to bestow 
them, and let his enemy feel that he is ready, whenever 
a fitting opportunity occurs. 

It may be well to remark here, that a minister should 
guard against a jealous^ suspicious temper. He should 
not be perpetually on the lookout for enemies, and be 
ready to interpret every seeming neglect as an indica- 


88 


PASTORAL THEOLOGY. 


tion of dislike. On the contrary, he should be disposed 
to put the best construction upon appearances, and cul¬ 
tivate that charity which hopeth and believeth all things. 
And when he has good evidence, or thinks he has, 
that an individual cherishes towards him some dislike, 
he is not to discard such individual at once, hold him 
off at a distance, and decline any further intercourse 
with him. I have known instances in which ministers 
have done themselves and religion immense injury by* 
such a course as this. They have made enemies where 
they might have made friends, and excited incurable 
hostility and prejudice which might have been easily 
avoided or subdued. 

If a minister is sure that a parishioner has taken 
some affront, — if he has positive proof of it, and his 
parishioner knows that he has, — it will be necessary to 
seek and make an explanation. If this is promptly and 
kindly done, hostilities in most cases may be avoided; 
but in many Cases where a minister is satisfied that 
some dislike is cherished, it will be best for him not to 
seem to know it. He will discover to no one that he 
suspects it. Instead of slighting the supposed malcon¬ 
tent, he will treat him with rather marked attention. 
He will show him some favor if he can ; or, if no oppor¬ 
tunity of doing this occurs, he may even ask a favor 
of him. Anything to keep up intercourse and restore 
confidence will be better than to break off intercourse, 
and thus suffer some slight affront to settle down into 
confirmed hostility. 

5. The most interesting class of persons which a 
pastor will meet in the course of his visits are awak- 
enedj anxiousj inquiring^ sinners^ — those whose eyes 
are beginning to be opened to their true character and 


TREATMENT OF DIFFERENT CHARACTERS- 


89 


condition, and who feel concerned for the salvation of 
their souls. As to the directions to be given to inquir¬ 
ing sinners, I shall not be able to speak at large here. 
The subject requires a volume. A few general remarks 
are all that I shall now offer. 

(1.) The anxious sinner should be induced, and, so 
far as possible aided, to cherish his serious impressions. 
He should be cautioned against resisting them, and 
thus endeavoring to banish them from his mind. He 
should be cautioned against concealing them, as a thing 
of which he is ashamed, and thus smothering them in his 
own breast. He should be cautioned against suffering 
them to be diverted, and in this way lost. Instead of 
gi’ieving the striving Spirit in either of these ways, or 
in any other, he should be directed to yield himself up 
to the impulses of the Spirit. He should try to cultivate 
and deepen his religious impressions by every method 
in his power. In order to this, let him be encouraged, 

(2.) To cherish serious, solemn thought. Let him 
think of God, and endeavor to get some right views of 
his excellent character and his adorable perfections. 
Let him think of the great goodness of God to him, and 
of the manner in which he has requited that goodness. 
Let him think of the perfect law of God, — of its great 
extent and strictness and purity. Let him think how 
fearfully he has broken this law, and of the dreadful 
guilt which he has thereby incurred. Let him think 
of the love of Christ in coming into the world to die for 
him; of the grace of the Holy Spirit in consenting to 
visit him and strive with liim; of all the kind offers, 
the free invitations, and merciful provisions of the gos¬ 
pel ; of the forbearance of God in waiting upon him so 
long as he has; and of the eternal condenmation which 
8 * 


90 


PASTORAL THEOLOGY. 


lie has merited in so long resisting and rejecting these 
precious overtures of divine mercy. Let him think of 
these and the kindred topics, dwell upon them, and 
press them home upon the conscience and the heart. 
The direct tendency of such thought will be to deepen 
impression, and bring the soul to the exercise of those 
feelings which stand connected with salvation. It was 
while the Psalmist thought upon his ways that he turned 
his feet unto God’s testimonies. , While Peter thought 
upon his fall and sin, he went out and wept bitterly. 

(3.) The inquiring sinner should be told plainly 
what the difficulty in his case is, and what must be 
done in order to remove it. The difficulty, he must be 
made to see, is in the state of his own heart, his affec¬ 
tions, his inclinations, his will. This is averse to God, 
unreconciled to his government, unhumbled, unyield¬ 
ing ; and so long as these feelings of heart continue, 
there is, there can be, no peace for him. It is vain for 
him in this state of heart ta think of making himself 
better, or of doing anything to recommend himself to 
th^ divine favor, — anything with which a holy God can 
be pleased, or can accept. His first and immediate duty 
is to submit to God, fall into his hands, to become recon¬ 
ciled to him on his own easy terms. Till this is done, 
nothing is done to any purpose. Till this is done, he 
cannot, ought not to, have hope or peace. 

(4.) The inquiring sinner should be urged, therefore, 
and if possible persuaded, at once to make his peace 
with God. He should be taught that there is a work 
to be done by himself; a corner to be turned; a decision 
to be made; and the most appropriate considerations 
should be urged to induce him to make it. These 
considerations may be varied somewhat, according to 


TREATMENT OF DIFFERENT CHARACTERS. 


91 


circumstances; and here is room for the exercise of 
ivisdom on the part of a religious teacher. In some 
cases, the tendency of the anxious mind will be to 
repentance; and then considerations should be urged 
leading to that point. In other cases, the tendency of 
the mind will rather be to the exercise of love, or sub¬ 
mission, or faith. In every case, the tendency of the 
inquiring mind, or — which is the same — the motions 
of the Sj)irit, should be regarded; and considerations 
should be urged in harmony with these motions, — fall¬ 
ing in with them,—all tending to lead on the struggling 
soul to the desired result. 

Conversions do not all assume the same type or form. 
The holy affection first put forth, and in the putting 
forth of which the conversion properly consists, is not 
always the same. This first right affection may be one 
of love or repentance or submission or faith; and 
whichever of them it proves to be, the conversion is 
equally satisfactory. It is incumbent, as I said, on the 
religious teacher to observe the particular tendency of 
the anxious mind, the motions of the striving Spirit, , 
and to throw in his influence in the same direction. 
Thus, under the combined influence of faithfully ap¬ 
plied truth, and the operations of the Holy Spirit, the 
conversion of the soul may soon be realized.^ 


1 In dealing with inquiring sinners, theologians of different schools have been 
accustomed to give very different directions. Those of one school — regarding 
regeneration as a change in which the subject is entirely passive, and for which 
he can do nothing but use means, and pray and wait —have directed him to 
use means with such an heart as he has, and wait for God to bestow a better. 
Those of an opposite school — believing in the natural ability of the sinner to 
repent, and observing that the inspired writers often urge men to repentance — 
have felt themselves shut up to this single direction. Whatever may be the 
state of the inquirer’s mind, they can only say to him, repent, repent. It will 
be seen that the directions I have proposed are not in accordance with either of 
these methods. I cannot agree with the directions first referred to, because I 


92 


PASTORAL THEOLOGY. 


6. Some of the most perplexing cases which a pastor 
will find among his people, are those of protracted de¬ 
spondency and melancholy. Professing Christians and 
real Christians — those respecting whom the best hopes 
may be indulged — are often found in this unhappy 
state. They are without hope and without comfort. 
They walk in darkness, and see no light. Their souls 
are distressed, and refuse to be comforted. What shall 
be said or done for persons such as these ? 

To this question I answer, the first thing to be done 
for them is to ascertain the cause or causes of their dis¬ 
tress. This may be owing to want of instruction, or to 
improper instruction. The individuals in question may 
have mistaken the nature of regeneration and of true 
religion ; and while they have actually experienced the 
needed change, and possess religion, they may have no 
thought or hope that this is the case. Under the influ¬ 
ence 'of this mistake, they may be looking forward in 
quest of a change which they have no reason to expect, 
and which, were it realized, might not be to them of 

regard them as unscriptural, absurd, and full of danger to all concerned. Nor 
can I shut myself up to the sole and simple direction of the other class, because, 
in frequent instances, this direction would not be the most appropriate, and be¬ 
cause it does not accord with the example of the sacred writers. We find those 
men “ who spake as they were moved by the Holy Ghost,” frequently varying 
their directions to the sinner, according to circumstances. He must consider 
his ways; he must search the Scriptures; he must ponder the path of his feet; 
he must make to himself a new heart; he must repent, and believe on the Lord 
Jesus Christ. “ Submit yourselves, therefore, to God. Resist the devil, and he 
will flee from you. Draw nigh to God, and he will draw nigh to you. Cleanse 
your hands, ye sinners, and purify your hearts, ye double-minded. Be afflicted, 
and mourn and weep. Let your laughter be turned into mourning, and your 
joy into heaviness. Humble yourselves in the sight of the Lord, and he shall 
lift you up ” (James iv. 7-10). In one instance, we hear our Saviour directing 
an inquiring sinner to sell all that he had, and give to the poor. With such ex¬ 
amples before us, we need have no hesitation in directing the anxious sinner to 
do anything which we think it important for him to do, — anything which we 
think will tend to further his salvation; understanding always that whatever 
he does should be done in the exercise of right affections, and avoiding always 
such directions as can be followed only in the exercise of sin. 


TREATMENT OF DIFFERENT CHARACTERS. 


93 


any benefit; while, at the same time, the precious reality 
is overlooked, as of no account. 

Through fault of instruction, Christians sometimes 
mistake the nature of their own exercises^ and fancy 
them all to be spurious and selfish, when in reality they 
are such as God requires. Or they may mistake as to 
the proper question to he decided in judging of their 
spiritual state; and because they are not always in the 
exercise of right feelings, but are conscious that they 
have many wrong feelings, and that their best affections 
fall far short of that measure of holiness to which they 
ought to aspire; — in other words, because they have 
not attained almost, if not altogether, to a state of sin¬ 
less perfection, they conclude that they are not Chris¬ 
tians at all. 

Such are some of the mistakes into which despond¬ 
ing Christians are liable to fall, and which require to 
be removed by kind, plain, and appropriate instruction. 
The nature of regeneration and of true religion must 
be explained, that they may see what it is, and discover 
the evidence that they possess it. The distinction be¬ 
tween true and false, between genuine and spurious 
religious exercises must also be explained; that they 
may see and be satisfied that theirs are not all of the 
latter character. Also the proper question to be de¬ 
cided in judging of their spiritual state is to be placed 
clearly before them; that they may not try themselves 
by a wrong standard, and perplex and distress them¬ 
selves in vain. Another cause of distress and darkness 
to the Christian may be, that he lives in the neglect of 
known and important duties, or in the indulgence of 
acknowledged sins. Perhaps the state of his mind 
keeps him back from the performance of many dirties; 


94 


PASTORAL THEOLOGY. 


while the neglect of these duties increases and aggra¬ 
vates his distress of mind. Or it may be he has com¬ 
mitted some particular sin or sins which afflict his 
conscience, and of which he knows that he has not 
deeply, satisfactorily repented. The directions to be 
given in cases such as these are very obvious. The sin 
which distresses the believer’s conscience, whatever it 
may be, must be put away. If it was a public offence, 
there must be an open confession of it. If injury has 
been done to any one, reparation must be made to the 
utmost of his power. Until this is done, done thor¬ 
oughly and satisfactorily, he can never have enjoyment 
in religion. He ought not to expect it or desire it. 
And in all cases, Christians who are living in darkness, 
and who, on this account, are neglecting duties, should 
be urged to the performance of them. And if they feel 
as though they could not perform them, no matter. 
Such feelings require to be directly crossed. They must 
engage actively in the performance of duty, or they can¬ 
not expect to be restored. Their melancholy, it may 
be, is a moping melancholy, which the very exertion 
required in the performance of duty —aside from all 
its spiritual benefits — may have a direct tendency to 
remove. 

Still another and very common cause of despondency 
among Christians is want of health. They become bil¬ 
ious, dyspeptic, nervous, fidgety. The disordered body 
casts a cloud over the mind, and envelops it in gloom 
and fear. In cases such as these — and they are very 
numerous — moral means will not remove the difficulty. 
Religious instruction is wasted upon such persons. 
They need the care of a physician, rather than that of a 
spiritual guide. They need air and exercise, diet and 


TREATMENT OF DIFFERENT CHARACTERS. 


95 


medicine, rather than the instructions and motives of 
the gospel. 

7. The class of persons last considered are supposed 
to have less hope and confidence than they ought to 
have. The pastor will occasionally find those among 
his people who have more confidence than they ought 
to have. They are self-confident, self-deceived. They 
have little or no doubt as to their good estate; while 
their intelligent Christian friends have many and pain¬ 
ful doubts respecting them. What course of treatment 
is to be pursued in regard to such characters ? 

The individuals here spoken of are not conscious 
hypocrites, but self-deceivers. They have not assumed 
their religious profession under a false pretence, and 
with a view to compass some sinister end, but they 
have mistaken their true characters; and while they 
hope that they are the friends of God, there is reason 
to fear that this is not the case. It is necessary, there¬ 
fore, that the grounds of their mistake or error should 
be carefully searched out, and kindly but faithfully 
exposed. They may have mistaken the nature of re¬ 
generation, and may regard that as a change of heart 
which, in reality, is not. Or they may have mistaken 
the nature of true religion, and may think that, in their 
own case, to be religion which is but a spurious coun¬ 
terfeit, or an outside show. Or they may have mistaken 
the proper evidences of piety, and are relying upon that 
as evidence in their favor, which is of no value in the 
sight of God. Or persons may lie under all these mis¬ 
takes at once, and may be closely shielded by a mani¬ 
fold refuge of lies. But whatever the ground of de¬ 
ception may be, as I said before, it must be carefully 
searched out, and kindly but faithfully exposed.. The 


96 


PASTORAL THEOLOGY. 


whole truth in relation to the matter must be exhibited 
and applied. This may be done to good effect in public 
discourses. It may be done, also, in private conversation. 
Where the faithful pastor has fears, he will not hesitate 
prudently but explicitly to state them. Where he ap¬ 
prehends danger to the interests of the soul, he will 
kindly express his apprehensions, together with the 
reasons on which they are founded. In all ordinary 
cases, this should be done privately and confidentially. 
It should ever be done in a spirit of love, and with a 
deep and manifest concern for the salvation of the 
individuals addressed. It may be so done, in nearly 
every case, without offence. If properly done, the labor, 
though a painful one, may be a means of conferring 
everlasting benefits. 

8. I will detain you only while I speak of another 
class of persons which the pastor will occasionally meet; 
and these are the comforted^ the elevated^ the rejoicing. 
Among these will be found, often, not only recent con¬ 
verts, but those who have had a long experience in the 
Christian life. 

Before prescribing what should be said to this class 
of persons, allow me to intimate what I think should 
not be said. They should not be told that they must 
not expect to continue in this happy frame of mind ; 
that all Christians backslide, and fall into darkness, and 
that this undoubtedly will be the case with them. I 
repeat, let them have no instructions or warnings such 
as these. On the contrary, let them be assured that if 
is their duty and privilege to live always near to God ; 
to have daily, habitual communion with him ; and to 
dwell ever in the sunshine of his love. But in order 
to this, let them be assured, further, that they have need 


TREATMENT OF DIFFERENT QHARACTERS. 


97 


to be very watchful, prayerful, humble, -and faithful. 
They live m an ensnaring world. They are compassed 
about with many and mighty enemies. They carry in 
their own bosoms deceitful and treacherous hearts. 
Their first and greatest danger will be on the score of 
self-sufficiency and spiritual pride. They will be lifted 
up with the thought of their own comforts and attain¬ 
ments. They will come to feel safe and strong in 
themselves. They will look far down upon their less- 
favored brethren, — those whom they regard as weaker 
Christians, — and will judge and censure them, per¬ 
haps, without mercy. These, I repeat, are the first and 
greatest dangers of the confiding and rejoicing; those 
to which they will be most insidiously tempted ; those 
into which they will be most likely to fall. These, then, 
are the dangers of which they are to be seasonably and 
faithfully admonished. These are the exposed points 
which they should be instructed most vigilantly to 
guard. If the individuals of whom I speak are but 
watchful here ; if they keep humble — keep down; if, 
under a sense of their own exposedness and weakness, 
they fly continually to God for protection and help ; if 
they will deny self, and take up their cross, and so live 
and walk as to maintain peace of conscience^ they may 
also haveyoy in the Holy Ghost. 

They should be admonished, at the same time, not to 
depend too much upon frames and feelings. These, of 
necessity, are variable ; and variable from a great vari¬ 
ety of causes. To mortify the flesh, with its affections 
and lusts ; to live in the world without loving it, and 
use it without abusing it; to persevere in the daily 
consistent performance of duty, and of oU duty, whether 
in itself pleasant or painful, whether involving crosses 
9 


98 


PASTORAL THEOLOGY. 


and trials, or the contrary — these things are of more 
value in the sight of God, and more to be relied on in 
religion, than ecstasies however high, than joys however 
transporting. 


LECTURE VII. 


THE MORE PUBLIC DUTIES OF A PASTOR. 

BB 18 TO TABS THE LEAD IN FUBLIO WOBSHIF, TO FBEACH THE 008FBL, 
TO ADMINI8TEB BAFTI8M AND THE LORD’S BUFFER, AND TO FRESIDE IN 
1IEETING8 OF THE CHURCH — REEFING THE RECORDS — ADMISSION OF MEM¬ 
BERS—CHURCH DI8CIFLINE. 


We have considered already some of the more private 
duties of the pastor; especially that of cultivating an 
acquaintance with his people, and with all his people, 
by visiting and instructing them at their houses. I 
come now to speak of duties of a more public char¬ 
acter. 

And first of all, it devolves on the pastor of a church 
to lead the worship of his people, and to preach to them 
the gospel. He is to be their mouth to God, and God’s 
mouth to them ; and to stand up in their public assem¬ 
bly as an accredited ambassador of the Great Jehovah. 
The solemnity and importance of this class of duties 
require no illustration ; and to give direction as to the 
manner of their performance, constitutes no part of 
my present plan. Such directions belong rather to 
the department of homiletics than to that of pastoral 
duties. 

In the second place, it devolves on the pastor of a 
church to administer its ordinances. He is to adminis¬ 
ter baptism to the* proper subjects of it; and to impart 


100 


PASTORAL THEOLOGY. 


to the assembled communicants, at stated seasons, the 
emblems of Christ’s body and blood. 

The particular mode of administering baptism I have 
not been accustomed to regard as of essential impor¬ 
tance. I have a strong preference for pouring or sprink¬ 
ling ; because this is a convenient mode, and because I 
deem it the most highly significant. It better shadows 
forth that of which baptism with water is the outward 
sign ; namely, the worh of the Spirit on the heart. The 
Spirit is commonly represented as poured out upon us ; 
as coming down like rain upon the mown grass. Never¬ 
theless, I would not refuse to administer baptism by 
immersion, or in any other decent mode that a quali¬ 
fied candidate should seriously prefer. In whatever 
mode the ordinance is administered, it should be done 
with all due solemnity, and so as to have a good and 
an abiding impression on the mind. 

The proper subjects of baptism are professed believers 
and their young children, or those under their imme¬ 
diate care. The latter part of this proposition, you are 
aware, is disputed ; and this is not the place to go into 
a vindication of it. I have stated what I conceive to 
be the mind of Christ on the subject. Towards those 
who differ from us we should feel kindly, and judge 
charitably ; and I trust they are disposed to award the 
same judgment to us. 

It has been made a question whether baptism should 
be repeated. I feel no hesitation in answering this 
question in the negative ; that is, where the evidence 
of a valid baptism is clear and decisive. That baptism 
should not be repeated, appears — 

1. From its signification. It is the sign of the wash¬ 
ing of regeneration ; and as regeneration is not repeated, 
the sacramental sign of it should not be. 


PUBLIC DUTIES OF A PASTOR. 


101 


2. Circumcision — which was also a sign of the cir¬ 
cumcision of the heart, or regeneration, and for which 
baptism is now the substitute — was never repeated. 

3. There is no necessity of repeating baptism ; and 
hence to do so would be to take God’s name in vain. 

The Supper of the Lord is represented in the Scrip¬ 
tures as an ordinance of great solemnity and importance. 
Christians are admonished of the necessity of prepara¬ 
tion and self-examination before approaching it; and 
of the danger of coming to it unworthily. Let a man 
examine himself^ and so let him eat of that bread, and 
drink of that cup.” “ Whosoever shall eat this bread, 
and driiilc this cup of the Lord unworthily, is guilty of 
the body and blood of the Lord” (1 Cor. ii. 27, 28). 
These cautions and admonitions bear with all their 
weight upon ministers of the gospel, as well as upon 
private members of the church. Every faithful pastor, 
as the time for the administration of tlie Supper draws 
near, will endeavor to prepare, not only his people, but 
himself, for the solemn service. He will desire and 
pray that his preparatory exercises with them may 
prove a blessing to his own soul. He will give himself 
time for previous preparation. He will endeavor to 
prepare his mind and heart for the solenui duties in 
which he is to engage, and will earnestly seek the 
assistance of the Holy Spirit in this important work. 
He will prepare himself not only with a sermon suitable 
for the occasion, but with profitable suggestions, cau¬ 
tions, admonitions, encouragements to be thrown out 
as opportunity may present, and the circumstances of 
the case may seem to require. In short, he will en¬ 
deavor that nothing shall be wanting on his part to 
make the administration impressive and powerful, — a 


102 


PASTORAL THEOLOGY. 


means of high enjoyment and sanctification to his 
church, and of much spiritual profit to his own soul. 

As to the frequency with which the Lord’s Supper 
should be celebrated, perhaps no precise and universal 
rule can be given. On the one hand, the administration 
should not be so frequent as to cause it to degenerate 
into a common service; nor, on the other, should it 
be so infrequent as to be comparatively lost sight of 
and forgotten. The service should ever be regarded as 
a special service, — one of special sacredness and so¬ 
lemnity, demanding of all those who engage in it spe¬ 
cial preparation and improvement. Around the sacra¬ 
mental board the members of a church virtually renew 
their covenant with God, and renewedly seal it upon 
their souls by partaking of the emblems of Christ’s body 
and blood. Unless grossly perverted and abused, the 
occasion must be one of deep solemnity and interest to 
both pastor and people, and from which both should 
realize the most important benefits. 

One of the duties growing out of the relation of pas¬ 
tor is that of presiding in all meetings of the church ; 
and this is a highly responsible duty. Not unfrequently 
it is one of much difficulty. In regulating and trans¬ 
acting the business of the church, much depends on 
the presiding officer. While he must maintain his dig¬ 
nity, preserve order, and keep everything in its proper 
place, he must at the same time be kind and courteous, 
condescending and conciliating, — not assuming or dic¬ 
tatorial, not soon excited or impatient, respecting no 
man’s person in judgment, and giving none occasion of 
offence to the church of God. As pastor and moderator, 
it will devolve on him to propose subjects of business, 
and give them such a direction as seems to him 


PUBLIC DUTIES OF a PASTOR. 


103 . 


good. Still, he must not dogmatize or dictate, or be 
displeased if they take some other direction. He will 
bear in mind that a Congregational church knows 
no monarch but Christ, and can bow implicitly to no 
government but his; that, under Christ, the members 
are all brethren, possessing equal rights, and enjoying 
full liberty of thought and speech, of opinion and action. 
Every pastor who has had much experience in his work, 
and especially if it has been his lot to guide the church 
through scenes of embarrassment and difficulty, knows 
that the office of moderator is often a very perplexing 
one. He has found it no easy matter so to preside in 
the deliberations of the church as to satisfy himself and 
the whole body of his brethren around him. 

It has been made a question, whether the pastor 
should officiate as clerk of the church, and keep its 
records. The more general custom of our churches 
has assigned this duty to the pastor. Then, if he keeps 
the records, he can do it in such manner as to suit 
himself, subject to the inspection and correction of the 
body. He can also have the convenience of consulting 
the records, and becoming more familiar with them 
than would otherwise be possible. 

On the other hand, the keeping of the records in¬ 
volves some labor, and, what is worse, has in some cases 
involved the pastor in difficulty. The accuracy of his 
record has been disputed. He has been charged with 
making it more favorable to himself or to his particular 
friends than a strict regard to the facts of the case 
would warrant. 

On the whole, I consider this question as not one of 
much importance. If a pastor undertake to keep* the 
records, of course he should endeavor to do it accurately. 


• 104 


PASTORAL THEOLOGY. 


He should do it with a conscientious regard to truth, 
and in such manner as to meet the approbation of the 
church, and commend himself to those who are to come 
after him. 

A question of more importance relates to the duty of 
the pastor in regard to admissions to the church. It is 
to be assumed, always, that persons are not to be ad¬ 
mitted to the church without examination, and without 
exhibiting satisfactory evidence of piety. But is it in¬ 
cumbent on the pastor alone to examine candidates for 
admission, and to propound them on his own respon¬ 
sibility ? I think not. The admission of members is a 
matter in which the whole church is vitally interested, 
and in reference to which the church, as a body, is 
expected to act. It is reasonable, therefore, that the 
church as a body should have the means of satisfaction 
in regard to the piety and other qualifications of those 
who are to be admitted. 

The evidence of fitness on the part of candidates for 
admission should be exhibited seasonably to the church. 
The pastor has no right to take this business into his 
own hands, and to expect the church in all cases to be 
satisfied simply because he is. This is assuming quite 
too much ; and the result of such a procedure wiU al¬ 
most inevitably be dissatisfaction. It will be said, either 
that the pastor is too strict and keeps back some who 
ought to be admitted, or that he is too lax and receives 
some who ought to be excluded; and when unworthy 
members intrude into the church — as they probably 
will under any regimen — the blame will be laid to the 
pastor. “ The pastor,’’ it will be said, ought never 
to have admitted such a man. He might have known 
that he had no religion, and was altogether unfit to be a 
member.” 


PUBLIC DUTIES OF A PASTOR. 


105 


But because the pastor is not to decide alone as to 
the qualifications of candidates for the church, it does 
not follow that he has no duties to perform in respect 
to this important matter. He should confer with indi¬ 
viduals often on the subject of a profession of religion, 
and give them such advice and direction as they need. 
He should take care that all suitable candidates for 
admission are brought seasonably forward, and that 
unsuitable, disqualified persons are kept away; and 
when individuals are prepared to come before the 
church for examination, it devolves on the pastor to 
introduce them, to state their case, and preside in all 
the deliberations which are had respecting them. 

The modes in which the church is made acquainted 
with the religious exercises and experience of candi¬ 
dates for admission, are different in different places. 
In some, a narrative of experience is written out in full, 
and read before the church and congregation. In other 
cases, the candidate for admission appears personally 
before the church and is examined. In still other cases, 
the candidate is examined by a committee who make 
report to the church. The particular mode of doing 
the thing is not material. In every case, the church is 
entitled to receive satisfaction as to the piety and other 
qualifications of the candidate proposed. In aiding the 
church to obtain satisfaction, the pastor is to take a 
leading part, although, as before said, he is not to ex¬ 
amine and propound persons on his own responsibility. 

A question of equal importance with the last has 
respect to the duties of a pastor in cases of church dis¬ 
cipline. By church discipline, as the terms are here 
used, I intend that course of treatment which churches 
are called upon to pursue towards offending members, 


106 


PASTORAL THEOLOGY. 


including the course of labor with them, and the final 
issue of the case, whether in restoration or excommuni¬ 
cation. 

The general rule to be observed in such cases our 
Saviour has prescribed for us in Matt, xviii. 15-17: 

If thj brother shall trespass against thee, go and tell 
him his fault between thee and him alone. If he shall 
hear-thee, thou hast gained thy brother. But if he will 
not hear thee, then take with thee one or two more, that 
in the mouth of two or three witnesses every word may 
be established. And if he shall neglect to hear them, 
tell it unto the church; but if he neglect to hear the 
church, let him be unto thee as a heathen man and a 
publican.” The spirit of this rule, I think, should be 
regarded always ; and the letter of it so far as circum¬ 
stances will allow. Except in some very extraordinary 
cases, — cases, it may be, of flagrant crime, or where 
the offender is quite out of the reach of the church, 
there should always be, in the first instance, private 
admonition. If thy brother trespass against thee, go 
and tell him his fault between thee and him alone. 
Most of the cases that are satisfactorily adjusted are 
settled in private^ before they come to the notice of the 
church. 

It is in this stage of the process that the influence of 
the pastor can be most prudently and powerfully exerted. 
It belongs to him, of course, to converse freely and 
kindly with the members of his church, whatever their 
state and circumstances may be. If they are ignorant, 
he must endeavor to enlighten them. If they are in 
error, he must labor to correct them. If he finds them 
wandering from the path of duty, he must kindly ad¬ 
monish them of their sin and danger, and endeavor, if 


PUBLIC DUTIES OF A PASTOR. 


107 


possible, to lead them back. All this private pastoral 
dealing comes clearly within the scope of his professional 
duty. 

But when a brother has so far wandered as to claim 
the inunedia1;e notice and censure of the church—when 
it has come to be evident that a process of discipline must 
be commenced with him — is it the duty of the pastor to 
commence it f Does it devolve on him to institute the 
labor, to prefer charges (if need be) against the offender, 
and arraign him before the church ? I think not; and 
for the following reasons: 

1. When the case comes before the church, it will be 
the duty of the pastor to preside in the meeting. Of 
course he should be an uncommitted man. He should 
be a strictly impartial man. He is, in fact, io judge of 
the case, when it shall come before the church. It may 
devolve on him to decide it by his casting vote. And 
to be both prosecutor and judge in the same cause, — 
the person bringing the complaint and one who is to de¬ 
cide upon the complaint, — would place him in a very 
awkward and embarrassing situation. But, 

2. No pastor ought to incur the hazard of exciting 
prejudice and hostility against himself, which he would 
be likely to do by entering on the process which has 
been described. The pastor of a church ought to be to 
his whole charge, if possible, an unexceptionable man. 
He should be one whom all love and respect, and to 
whom all are in a situation to listen with interested 
attention. And yet tliis can hardly be the case if he en¬ 
gage personally and actively in the labor of church dis¬ 
cipline. The individual complained of will be likely to 
think hard of him, and personal and family friends will 
participate in the same feelings. In this way prejudice 


108 


PASTORAL THEOLOGY. 


will be excited, hostility incurred, and the pastor’s use¬ 
fulness will be diminished. 

In every church where the number of members is 
large, there should be, I have thought, a standing com¬ 
mittee, composed of some of the more judiciqgas members, 
whose duty shall be to look into all cases of offence ; ad¬ 
just them in a private way, if possible; but if not, to 
bring them hi an orderly manner before the church. 
The benefits of such a committee are various. 

In the first place, the work of discipline will be more 
likely to be promptly attended to. This work is always 
a painful one; and where there is no committee, one 
member of the church will be likely to refer it to another, 
and this to another; and what is everybody’s business is 
nobody’s, and the duty itself will be likely to be neglected. 
But where a standing committee is constituted for this 
very purpose, there can be no such transfer of obligation, 
and the work will be more likely to be performed. 

It will also be performed to better purpose. Where 
there is no committee, but any one may be expected to 
enter a complaint and to bring charges, it sometimes 
happens that individuals undertake the work who are 
not qualified for it. They may not have the requisite 
information. Or they may be wanting in point of can¬ 
dor, experience, and impartiality. The consequence is, 
that complaints are preferred prematurely and irreg¬ 
ularly, and the church is troubled with cases of this kind 
which might better have been settled in a private way. 
But where the labor of discipline is intrusted to an ex¬ 
perienced and judicious committee, they will be able to 
adjust many cases of difficulty without ever bringing 
them before the church. And when they fail in efforts 
of this kind, and the charges are make public, they will 


PUBLIC DUTIES OF A PASTOR. lOU 

come before the church in the best form, and can be 
disposed of without embarrassment or difficulty. 

It may be mentioned, as another advantage of such a 
committee, that the labor of discipline may be performed 
with less hazard of giving offence. As the committee 
act in a public capacity, taking up the matter, not under 
the imputation of prejudice or personal hostility, but as 
a solemn act of official duty, all reasonable ground of 
offence is taken away. On this account the work will 
be more likely to proceed harmoniously, and to be 
brought to a successful issue. 

For all these reasons there should be, I think, in all 
our larger churches, a standing committee, whose duty 
it shall be to look early and promptly into all cases of 
alleged offence, and bring them to such an issue as the 
gospel requires. Nor is the employment of such a com¬ 
mittee at all inconsistent with the directions of our Sa¬ 
viour above referred to. For where the committee 
exists, it is still the ^privilege, and may be the duty, of 
the aggrieved brother to labor privately and faithfully 
with the individual who has offended him. If he can¬ 
not gain his brother in this way, the church committee 
may be the two or three who are to go with him, and 
assist him hi the labor. And if their joint efforts fail, 
and, through the help of the committee, the matter goes 
to the church, the aggrieved brother, indirectly, tells it 
to the church. He tells it through the agency of the 
church committee. 

In all ordinary cases, however, a watchful committee 
will become early acquainted with cases of difficulty or 
offence, and will undertake the work of discipline before 
it has been commenced by another; in which case they 
will proceed with it, and carry it through, according to 
the directions of Christ. 10 


110 


PASTORAL THEOLOGY. 


For the reasons above stated, the pastor should not be 
a member of this committee. He may confer with them, 
instruct them as to their duties, and when his advice 
is sought may freely give it. But unless under very 
peculiar circumstances he should not consent to be one 
of their number.^ 

When charges have been brought before the church, 
and the brethren have come together to consider them, 
it will devolve on the pastor to preside in their meeting. 
Here let him feel, and let him manifest, a spirit of kind¬ 
ness, and yet of faithfulness. Let him be, and appear to 
be, strictly impartial. When the decision of the church 
is made, it is his duty to declare it, whatever it may be. 
And not only so: he must be the principal organ or rep¬ 
resentative of the church in carrying the decision into 
effect. If the church vote, as they often do, that the 
offender shall receive a written admonition from the pas¬ 
tor, it will be his duty to prepare it and administer it. 
If the church declare the offender incorrigible, and vote 
to separate him from their body, it will be the pastor’s 
painful duty to pronounce his excommunication. Or if 
the church come to the opposite conclusion, if they de¬ 
clare the offender innocent, or, if not innocent, that he 
has made full satisfaction for his offence, and is therefore 
to be restored to the C9nfidence of the church, it will 
devolve on the pastor to pronounce this decision, and to 
do what he can to give it effect. 

Under all circumstances, and by all concerned, church 
discipline is to be undertaken, pursued, and consum¬ 
mated in the spirit of love. It is throughout a work of 

1 Our fathers, in the early days of New England, had ruling elders in their 
churches. See Cambridge Platform, Chap. 7. The duties of the committee 
above recommended are much the same as those which formerly devolved on 
the Congregational ruling elders. 


PUBLIC DUTIES OF A PASTOR. 


Ill 


love. It is often regarded in a different light; but im¬ 
properly, as it seems to me. When I wander (it may 
be unconsciously) from the path of duty, and fall into 
sin, my brother can afford me no so convincing evidence 
of his love as in taking me kindly by the hand and 
endeavoring to restore me. But this is church disci¬ 
pline. 


LECTURE VIII. 


OTHER PASTORAL DUTIES. 

SOLEMNIZING MARRIAGES: DIRECTIONS GIVEN AND QUESTIONS SOLVED IN 
REGARD TO THIS SERVICE. FUNERALS : PUBLIC AND PRIVATE — WHAT MAY 
AND MAY NOT BE SAID AT FUNERALS — FUNERAL SERMONS — FUNERALS 
ON THE SABBATH — ATTENDING FUNERALS OUT OF TOWN. 


Among the official duties of a pastor will be that of 
solemnizing marriages ; and a few remarks in regard 
to this interesting service may not be inappropriate. 

The institution of marriage is the first and oldest of 
all our institutions. It is of divine appointment, and 
like the Sabbath (though previous to it) was given to 
man before the apostasy. It is a plant, therefore, which 
has come down to us from the garden of Eden. It had 
its origin in paradise. It is declared by God to be 
‘‘ honorable in all; ” and our Saviour, on one occasion 
during his public ministry, was pleased to honor a 
marriage ceremony with his presence. “ Forbidding to 
marry ” is also set down in Scripture as one of the 
characteristic marks of antichrist. 

The marriage ceremony is one of so much importance 
to society that the manner of its performance, as well 
as the persons by whom it shall be performed, has been 
made the subject of civil as well as of ecclesiastical 
regulation. The laws of the land have wisely uttered 
their voice on the subject; and so long as they enjoin 


OTHER PASTORAL DUTIES. 


113 


nothing inconsistent with the divine command, the 
minister of Christ will feel under obligations to obey 
them. 

The laws respecting the qualifications of those who 
are to solemnize marriages are different in different 
countries, and in different parts of our own country. 
In some of the States every regularly-ordained minister 
is duly qualified for this purpose. In others (as in our 
own State) some additional legal qualifications are 
requisite. 

Ill performing the marriage service, the minister of 
Christ acts in a twofold capacity: First, as an ambas¬ 
sador of God; and, secondly, as a civil magistrate. 
Acting in the first of these capacities, he will see to it 
that the service is performed religiously^ according to 
the divine appointment. As a magistrate, he will take 
care that it is performed according to the laws of the 
State ; so that himself shall be subject to no complaint, 
and the parties united shall not be brought into trouble 
on his account. 

Weddings have always been considered as festive, 
joyous occasions; and the pastor who officiates is ex¬ 
pected to mingle in the joy. Still, it should not be the 
joy of revelry and mirth, but such as comports with the 
Christian character and profession, and with the deep 
and (in some of its aspects) solemn interest of the oc¬ 
casion. There is the less need of caution on this point, 
tiince the practice of furnishing intoxicating drinks at 
weddings has gone into general disuse, at least among 
sober, respectable people; — a practice which we de¬ 
voutly hope may never be revived, and against the 
revival of which every faithful pastor should set his 
face and exert his influence. 

10 * 


114 


PASTORAL THEOLOGY. 


A minister at weddings will see to it not only that 
his own deportment is such as becometh the gospel, but 
that everything of an opposite nature in others is checked 
and discountenanced. It is one thing for a minister 
on such occasions to be sociable, cheerful, instructive in 
conversation, condescending and agreeable in his whole 
demeanor, feeling happy himself, and contributing to 
make every one easy and happy around him ; and quite 
another thing for him to be boisterous and mirthful, 
first in the jest, loudest in the laugh, a leader in the 
noisy festivities, and lending his whole influence not to 
check, but promote, indecent levity. The first of these 
things every minister of Christ will endeavor to be and 
to do ; from the latter, and from every appearance of it, 
he will keep himself at the farthest distance. 

The marriage ceremony should be begun and closed 
with prayer. The devotional exercises on these occa¬ 
sions should be short and appropriate. The blessing of 
heaven should be supplicated on the individuals more 
immediately concerned; on the connection formed, or 
about to be formed; on the guests who are present; 
and on the several families to which they belong. It is 
always pleasant, when it can be done with convenience, 
to close the ceremony with a hymn of praise. 

It is the practice of some ministers to deliver a formal 
address to the individuals to be joined in marriage ; but 
my own experience has led me to dispense with this 
practice. An address does not come in easily and 
pleasantly at such a time, nor are those for whom it is 
intended in the best situation to listen to it, or be prof¬ 
ited by it. The minister can better impart to them his 
pastoral counsels on some more private occasion after¬ 
wards. 


OTHER PASTORAL DUTIES. 


115 


In order to prepare himself to solemnize marriages in 
the most proper manner, I would advise every young 
minister to procure or prepare a marriage covenant, 
that shall be clear, full, and yet concise, and commit it 
thoroughly to memory^ that he may be able to repeat it 
anywhere without hesitation or embarrassment. He 
need not confine himself, under all circumstances, to 
his form; but whether he do so or not, it will be always 
with him for his guide. 

It has been made a question, whether a minister has 
any discretion, or any right to be governed by his own 
opinion, in regard to the propriety of a proposed mar¬ 
riage. In other words, if he seriously believes that the 
parties had better not be married, may he refuse to 
marry them ? It is obvious to remark by way of an¬ 
swer on the one hand, that a minister ought not to be 
over-scrupulous on this subject; that he ought not to 
set himself up as a judge, or consent to be governed 
by his own peculiar notions or conceits. For this would 
be to hold a veto power — so far, at least, as his own 
services were concerned — over all the marriages in his 
parish. It would subject individuals to the necessity, 
before entering into engagements to be married, of 
coming and asking his consent. By such a procedure, 
he would soon involve himself and his parish in trouble, 
and find himself in circumstances where his services 
would not be often called for. 

On the other hand, it is clear that there are cases 
where the minister must withhold his aid in solemnizing 
the marriage contract. There are cases where he can¬ 
not gratify the wishes of individuals without violating 
the laws of God or man, or perhaps of both. For 
example, an individual comes to me to be married, who 


116 


PASTORAL THEOLOGY. 


has not been lawfully published; or who does not reside 
within the limits to which my commission for solemnizing 
marriages extends; or who has a wife or a husband still 
living; or who has been divorced for other reasons than 
that given by the Saviour; or who is so nearly related 
to his proposed companion as to render their connection 
incestuous; — in all these, and similar cases, where 
some positive law of God, or of the land, intervenes — 
supposing the law of the land to be not contradictory to 
that of God — there is to the gospel minister no alterna¬ 
tive. He must decline officiating, let the consequences 
be what they may. 

And in cases that are less clear than those here sup¬ 
posed, if a minister honestly thinks that the proposed 
connection is forbidden by the law of God, I see not 
how he can become accessory to the formation of it. 
If, for example, a minister seriously belives it to be 
incestuous and sinful for a man to marry a deceased 
wife’s sister, I see not how he can consistently solem¬ 
nize such a marriage. Or, to state another case, if a 
minister believes it to be sinful in the sight of God for 
a professed believer to marry an unbeliever, I see not 
how he can consistently become instrumental in form¬ 
ing such a connection. 

I am not called upon now to decide whether either 
of the cases here supposed is, or is not, forbidden by the 
law of God. All I have to say is, if a minister seriously 
thinks they are forbidden, I see not how he can officially 
take part in them without making himself a partaker 
of other men’s sins. 

The case last supposed — the marriage of a believer 
with an unbeliever — is one with which the mind of a 
conscientious minister is often perplexed, and his heart 


OTHER PASTORAL DUTIES. 


117 


is distressed. Such cases frequently do and will occur. 
They occur among his own people — perhaps in the 
circle of his personal friends; and for him to decline 
officiating at such marriages, would be exceedingly 
unpleasant to all concerned, and might lead to the most 
unhappy consequences. As I said, it is no part of my 
present object to discuss the question as to the right or 
the wrong of such marriages. And yet it may be well, 
perhaps, just to state the question, and show how it has 
been viewed by wise and good men on either side. 

On the one hand, it is insisted that the language of 
Scripture is express on the subject. “ Be ye not une¬ 
qually yoked together with unbelievers.’’ “ She is at 
liberty to be married to whom she will, only in the 
Lord'*'* (1 Cor. vi. 14, vii. 30). In reply to this, it has 
been urged that the term unbeliever in the days of 
Paul had not precisely the signification that it has now. 
The unbelievers at Corinth were all of them idolators 
and infidels; and for a Christian to become connected 
with one of them would be to incur the fearful hazard 
of being drawn again into idolatry. It was as if a 
member of one of our mission churches among the 
heathen should become connected in marriage with a 
professed idolater. But those in our congregations, 
not members of the church, are not idolators. They 
are not, in many cases, the abettors of any gross heresy 
or vice. They respect religious institutions, support 
them, attend upon them, and are willing and desirous 
that those connected with them should attend. These 
are not such unbelievers as the apostle had in mind 
when he wrote the passages above quoted. Nor is it by 
any means certain, because he prohibited the connec¬ 
tion of Christians with idolators, that he would prohibit 
their connection with unbelievers such as these. 


118 


PASTORAL THEOLOGY. 


On the validity of this reasoning I shall not take 
upon me now to decide. Let every one who has any 
special interest in the question be fully persuaded in 
his own mind. As much as this, I think, may safely 
be said, that a connection in marriage between individ¬ 
uals, who do not, and cannot, sympathize on the im¬ 
portant subject of religion, does not promise the highest 
degree of happiness, and ought, in general, to be dis¬ 
countenanced. I will further say, that there ^re those 
among us who are so opposed to evangelical religion, 
so prejudiced against it, and whose lives are so abhorrent 
to its precepts, that a professed believer might as well 
have married a Corinthian idolator as one of these. 
And Paul might as well have officiated at Corinth, in 
marrying one of his converts to an idolator, as a Chris¬ 
tian minister may now officiate in marrying one of his 
church members to an individual of the character above 
described. 

But it is time that we turn from the subject of sol¬ 
emnizing marriages, to consider another, of a very 
different character. In a previous Lecture I have 
spoken of the duty of the pastor to visit his people in 
times of sickness and distress. This is not the last duty 
which he has to perform for them. When sickness has 
finished off its work, and death has come and torn some 
member of his beloved flock away, it will devolve on 
the pastor to attend the funeral solemnities. He must 
go and ‘‘ weep with them that weep,’' and pay his last 
tribute of respect to the memory of those for whom he 
can now pray and labor no more. He must go and 
comfort surviving friends, pointing them to the great 
sources of heavenly consolation, and earnestly commit¬ 
ting their case to God. 


OTHER PASTORAL DUTIES. 


119 


The attending of funerals is one of those branches of 
a minister’s duty about which he can hardly be said to 
have any option. Ho must attend them. The service 
so enters into the very idea of his contract with his 
people, that, were he to decline or neglect it, ho would 
be charged at once with an essential dereliction of 
official duty. And if a minister was not bound to attend 
the funeral solemnities of departed members of his 
flock, still he would wish to do it. The proprieties of 
the case would lead him to do it. His feelings of sym¬ 
pathy and interest would impel him. 

The mode of attending funerals varies very consider¬ 
ably in different places. In cities and large villages, 
funerals are comparatively private. But few attend 
them except the relatives and particular friends of the 
deceased. The services consist of reading the Scrip¬ 
tures, singing, and prayer, with sometimes an address 
to the mourners. 

In the country, funerals attract more attention, and 
are much more numerously attended. From the state 
of society, it is natural that it should be so. In country 
villages and neighborhoods the greater part of the people 
are intimately acquainted ; so that when one of them 
dies, the survivors all feel a deep interest in the event, 
and there is a general assembling at the funeral. There 
is almost no religious occasion in the country, if I may 
judge from my own observation, which draws together 
so many persons of all sects and sorts and parties as a 
funeral. Hence funeral services in the country are 
necessarily more public than in the city, and more im¬ 
portance is attached to them. They include not only 
an address to mourners, but a more formal address to 
the assemblage convened, accompanied by singing and 


120 


PASTORAL THEOLOGY. 


prayer. Not unfrequeiitly a sermon is expected, and a 
regular service, as on the Sabbath. 

The services at a funeral, whatever they may be, 
should all be characterized by appropriateness. They 
should be adapted to the occasion which called them 
forth. In appropriate services there is not only an in¬ 
herent beauty and excellence, but this is the surest pre¬ 
servative against a wearisome sameness and uniformity. 
Every instance of death is attended with some peculiar 
circumstances. No two are in all respects alike. Let 
a minister, then, when making preparations to attend a 
funeral, take into consideration all the circumstances 
of the case. Especially let him consider its peculiari¬ 
ties ; and let him endeavor so to adapt his services as 
to meet these peculiarities exactly. In other words, 
let him endeavor to say just what every intelligent 
hearer acquainted with the circumstances would think 
was appropriate to the occasion. In this way he will 
be delivered from giving utterance to those stereotyped, 
common-place remarks which are continually heard at 
funerals. His services will possess enough of original¬ 
ity and freshness to awaken interest. They will also be 
characterized by this one peculiar excellence, — they 
will be appropriate. 

As to the pastor’s appearance and manner at a fune¬ 
ral, they should, of course, be sympathetic^ subdued., and 
tender. If he possesses the heart of a minister, they 
can hardly be otherwise. He will, in this case, love his 
people. He will feel for them, and sorrow with them. 
And when he is called to appear in a circle of distressed 
mourners, he will stand there as a fellow-sufferer. 
There will be nothing assumed, nothing hypocritical 
about him. His voice, his manner, his general appear¬ 
ance, everything he does and says, will be indicative of 


OTHER PASTORAL DUTIES. 


121 


tenderness and sympathy. It is perfectly obvious how 
appropriate such a manner must be at funerals, and 
how much it must tend to endear a minister to the be¬ 
reaved and afflicted portion of his flock. It is obvious, 
too, how inappropriate, grating, and repulsive must be 
the opposite manner, — one savoring of harshness and 
insensibility. Some ministers may think to excuse 
such a manner, on the ground of their obligations to be 
faithful; but this excuse will not avail them. A min¬ 
ister may be very faithful, under all supposable circum¬ 
stances of affliction, and yet be tender. He may be 
much more faithful, impressive, and persuasive in this 
way than in any other. * 

I remark, further, that funeral services should, in 
general, he short. Ministers are often under peculiar 
temptations to make them long. The tender, sympa¬ 
thizing pastor feels at such times as though he had 
much to say. His heart is full, and he is inclined to 
pour it out, especially in his addresses to the Throne 
of Grace. Most funeral prayers in which I have ever 
had the privilege of uniting have been too long ; — in 
some instances because they have been too general and 
inappropriate, and in others because they have been too 
minutely particular and repetitious. 

There are two reasons why funeral services should, 
in general, be short. One is, that the people arh often 
uncomfortably situated, especially if convened in a pri¬ 
vate house; the other is, that a good deal of time is 
commonly needed after the services have been closed. 
Friends wish to look for the last time on the face of the 
loved one gone, and to shed over it their parting tears. 
They must have time to follow it in slow and sad pro¬ 
cession to the tomb, to deposit it there, and to return 
11 


122 


PASTORAL THEOLOGY. 


in like manner to their desolate home. A considerate 
pastor will think of all these things, and will determine 
the length of his services accordingly. 

The object of what is said at funerals should not be 
so much to eulogize the dead as to instruct, comfort, 
and benefit the living. It is proper, indeed, in some 
cases, to speak of the characters of the departed. If 
they have been holy and virtuous characters, if their 
lives have been marked by any peculiar excellences, it 
is proper to refer to them in this light. But this should 
be done, as I said, not so much with a view to praise 
and honor the dead as to benefit survivors. The dead 
have gone to a world where mortal praises or censures 
cannot affect them; but the living are in this world, 
where they may receive essential benefit from the pious 
example of departed friends ; and it is important that 
such examples should be exhibited, so far as they may 
be with propriety and truth, for this purpose. 

In some few cases, perhaps, it may be necessary to 
speak at funerals of the vices of the deceased, especially 
when these vices have been followed by their legitimate 
consequences, and have issued in the ruin of their vota¬ 
ries; but this should be done—if done at all—not with 
a view to reproach and calumniate the dead, — and so 
all persons should be made to understand it,—but as a 
warning, a beacon-light in the way of survivors.’ The 
grossly wicked, as a general thing, do not live out half 
their days ; and it may be proper (at least in some 
strong cases), when they are gone, to hold up their ex¬ 
ample for the good of the living, — that those who come 
after them may take warning, and turn away their feet 
from those dangerous paths which lead down to the 
chambers of death. 


OTHER PASTORAL DUTIES. 


123 


In his endeavors to administer consolation to the 
bereaved there are some things which the pastor may 
always say, and which, to mourners rightly disposed, 
will always be comforting. They may be referred al¬ 
ways to the overruling providence of God. The event 
which has bereaved them, in all its circumstances, 
whether of palliation or aggravation, has assuredly 
come to pass in the providence of God. God has done 
it. Of course it has been done in infinite wisdom and 
goodness. There has been no mistake in regard to it. 
No error or wrong has been committed. The stroke 
has fallen from the hands of One who had a perfect right 
to inflict it, and who, they know, will overrule it for the 
best and noblest ends. The event which they deplore 
is a part, and a necessary part, of God’s infinitely wise 
and holy scheme of providence. It is a link in that 
long, that endless chain which stretches from eternity 
to eternity, and which could not be broken in any of its 
parts without injury, and perhaps ruin, to the whole. 

Considerations such as these may always be urged at 
funerals. When circumstances are so trying and pe¬ 
culiar that a minister hardly knows what else to say, he 
may safely and properly say this ; and this will always 
be comforting to pious hearts. Indeed, to such hearts, 
the consideration of God’s overruling providence is the 
grand foundation of comfort, — that without which they 
could not enjoy life at all. It was this which comforted 
Eli when warned of the approaching destruction of his 
house. “ It is the Lord: let him do what seemeth him 
good ” (1 Sam. iii. 18). It was this which comforted 
David in a time of great affliction. “ I was dumb. I 
opened not my mouth, because Thou didst it ” (Ps. 
xxxix. 9). And the same consideration will be com- 


124 


PASTORAL THEOLOGY. 


forting to all those who are truly reconciled to the will 
of Heaven. Such will humble themselves under the 
mighty hand that corrects them, and rejoice, even in 
tribulation, that the Lord God omnipotent reigneth. 

There are other sources of consolation to mourners 
which the pastor will need to administer with more dis¬ 
cretion. There are those growing out of the character 
of the deceased, on which I have already remarked. 
Bereaved friends are always partial friends. They love 
to hear, and from the lips of their minister, of the good 
qualities of those for whom they mourn. And their 
sympathizing minister will love to gratify them, so far as 
ho can do it consistently with truth and with what he 
owes to the interests of survivors. He however, 

keep soberly within the bounds of truth, and of the 
general estimation of the community; so that none 
shall have occasion to think or say that he has been 
acting the part of a eulogist or flatterer. 

There are other • consolations derived from the hope 
that departed friends have died in peace and gone to' 
heaven. This, as we all know, is a very precious hope 
to the stricken mourner. It is one which he will hang 
upon almost anything, and to which he will cling with 
the utmost tenacity. It is one whicli he will be very 
anxious that his minister should cherish with him, and 
express for him ; but let a minister beware as to what 
he says openly upon this delicate subject. In cases of 
.distinguished piety and usefulness, where the Christian 
character has been maintained consistently and for a 
considerable time, it may be proper at funerals to hold 
it up as an example, and to refer to its happy termina¬ 
tion. It may be proper to express the hope, and to use 
it as a means of comfort to mourners, that the departed 


OTHER PASTORAL DUTIES. 


125 


is one of the blessed dead, who have died in the Lord, 
who rest from their labors, and whose works follow 
them. But in cases of rather doubtful piety, where 
there has been little manifest spirituality, or where tlie 
character has been shaded with dark spots, and espe¬ 
cially ill cases of sick-bed seriousness and seeming re¬ 
pentance, a minister should be silent at the funeral in 
regard to the probable state of the dead. He need say 
nothing to disturb the hopes which partial friends are 
disposed to entertain. He need say nothing publicly 
to confirm such hopes. He may entertain hopes him¬ 
self which he will not think it his duty publicly to ex¬ 
press. An indiscreet expression here, while it cannot 
benefit the dead, may prove an irreparable injury to 
the living. It may serve to lower the standard of 
Christian character. It may leave the impression that 
it is no difficult matter after all to be Christian enough 
to go to heaven. It may lead the careless survivor to 
think, if not to say, “ I will live just as this dead man 
has lived. He, it seems, has come to a happy end ; 
and if I pursue the same course, I may be happy too.” 

When persons have apparently died in sin, leaving no 
hope of their repentance and salvation, ministers have 
sometimes thought it their duty to say openly, and at 
the funeral, that in all probability they were lost. But 
I do not think such a course necessary or advisable. No 
good will be likely to come of it. The inference in such 
cases is sufficiently hard to the feelings of surviving 
friends, without having it formally drawn out and pub¬ 
lished by their minister. Such a course, on the part of 
a minister, will be regarded as one of harshness and 
severity. He will be thought not only to trifle with the 
11 * 


126 


PASTORAL THEOLOGY. 


sensibilities of the living, but to tread with unfeeling 
rudeness upon the ashes of the dead. 

It has been made a question among ministers whether 
sermons at funerals were to be encouraged and expected. 
That at the funerals of individuals who have been dis¬ 
tinguished for their usefulness in church or state, there 
should be sermons or appropriate public addresses, the 
general sense of the community seems to demand. The 
question does not relate to cases such as these. Nor is 
the question one of much interest in cities, and large 
villages, where funerals, as I have said, are mostly 
of a private character. But in the country, where fune¬ 
rals are more public, and more people are drawn together 
to attend them, ministers are very often requested to 
preach funeral sermons. In some places persons can 
hardly be satisfied to have a funeral without a sermon. 
A minister must preach, or he will be likely to give offence. 
Now the question is, whether this practice is to be en¬ 
couraged, or not. Is it best for ministers who are settled 
in the country, as a general thing, to preach funeral ser¬ 
mons ? In favor of the practice it has been urged that 
many attend funerals who do not attend public worship, 
and who will scarcely have an opportunity of hearing the 
gospel unless they hear it on such occasions. It has 
been also urged that at funerals the minds of people are 
generally solemn, and in a better situation to hear the 
gospel than at almost any other time. 

In opposition to funeral sermons it has been insisted 
that they impose too much labor on ministers; and that, 
by being encouraged, they become so common as to lose, 
in great measure, their impression. It has been denied, 
too, that at a funeral the minds of people generally are 
in a favorable state to hear the gospel with profit. The 


OTHER PASTORAL DUTIES- 


127 


occasion, it is said, is too exciting; and there are too 
many outward things to call off the mind from a close 
and personal application of the truth. Accordingly, it 
has been found, or is supposed to have been found, that 
funeral sermons rarely do any permanent good. Expe¬ 
rienced ministers have declared that they could scarcely 
recollect an instance of conversion, or of deep and last¬ 
ing religious impression, effected under a funeral sermon. 
• On the whole, my own judgment is against the plan 
of encouraging and preaching frequent funeral sermons. 
On some occasions they will be, with reason, demanded; 
and on others they can hardly be avoided without giving 
offence. But, in general, a discreet pastor may direct 
this matter according to his own mind, and will be able 
to get along pleasantly and usefully without multiplying 
funeral sermons. 

In some places, when sermons are not preached at 
funerals, occasional discourses are expected on the fol¬ 
lowing Sabbath. With regard to this practice, I remark, 
that it is certainly proper for ministers, in discharging 
the important duties of the Sabbath, to have some refer¬ 
ence to the occurrences of the week, and especially to any 
distressing instances of mortality which may have been 
experienced. They may with propriety refer to such 
cases not only in their prayers, btit in their discourses. 
In some instances they may select subjects of discourse, 
having this object in view. But that a minister should 
preach a formal funeral sermon on the Sabbath when¬ 
ever he has been called to attend a funeral among his 
people during the week, certainly ought not to be ex¬ 
pected or attempted. This would be even more objec¬ 
tionable than preaching at the funeral. For in this way 
a large proportion of his sermons would come to be reg- 


128 


PASTORAL THEOLOGY. 


ular funeral discourses. He would hardly have time or 
opportunity for preaching much else. Besides, when a 
funeral sermon is preached on the Sabbath, not a few of 
the congregation are hearing for the mourners, and not 
for themselves; while the mourners, being conscious 
that they are the objects of so much thought to the con¬ 
gregation, do not themselves hear with that degree of 
profit which they would be likely to receive under other 
circumstances. The consequence is th^ such sermons, 
in general, are almost lost upon a congregation. They 
may interest and gratify a certain class of hearers, but 
the permanent good fruits of them do not appear. 

I cannot dismiss this topic without saying a word as to 
the practice of attending fimerals on the Sabbath. This 
is pretty common in some parts of the country, and a 
strong partiality is manifested for it by many people. If 
a person dies during the latter half of the week, the fu¬ 
neral will be deferred, if possible, till the Sabbath, and 
will be attended, probably, in the house of God. Time 
will thus be saved for labor during the week; and be¬ 
sides, there will be more of parade and show than there 
could be at a private funeral. Such proceedings will, 
of course, be discouraged by every discreet and faithful 
pastor. They will be discouraged by all who desire the 
sanctification of the Sabbath, and who have at heart the 
best interests of religion. I do not say that a funeral 
ought never to be attended on the Sabbath. But obvi¬ 
ously it should not be except when circumstances make 
it necessary ; and then it is to be put on the same ground 
with other works of necessity and mercy. To bury the 
dead on the Sabbath, except under such circumstances, 
is to profane God’s holy day. I would not say that a 
funeral should never be attended in the home of God on 


OTHER PASTORAL DUTIES. 


129 


the Sabbath, and as a substitute for one of the regular 
services. But I should think such an occurrence ex¬ 
ceedingly undesirable, and one to be avoided if possible. 

There is another question of some importance to a 
minister : Under what circumstances will it be his duty 
to attend funerals out of town, or beyond the limits of 
his own parish ? Must he always go when called upon, 
to whatever distance, and without compensation? or 
may he, under certain circumstances, refuse ? 

To these inquiries, which are sometimes very perplex¬ 
ing to a minister, I will answer in few words. If a 
neighboring minister invite you to come and assist him 
at a funeral, and if his request seem to you reasonable, 
and you can conveniently comply with it, go. Or if a 
church and parish are destitute of a minister, and are 
intending to procure one as soon as practicable, and wish 
you, meanwhile, to attend funerals among them, I would 
do it. I would do it on the same ground that I would 
assist such a destitute church and people in any other 
way. Or if there is a settlement in your vicinity, the 
inhabitants of which are too poor and feeble to supply 
themselves with gospel privileges, and they request you 
occasionally to attend a funeral among them, I would 
go. They are proper objects of charity, and should be 
helped. But when (as not unfrequently happens) a 
people are able to supply themselves with the preaching 
of the gospel and neglect to do it, and persist in such 
neglect year after year, and keep calling upon neighbor¬ 
ing ministers to attend their funerals, I should, under 
such circumstances, refuse. ‘‘ Let the dead bury their 
deadr By attending their funerals a minister may 
subject himself to much inconvenience, and do them no 
good, but hurt. He may encourage them to persevere 


130 


PASTORAL THEOLOGY. 


in contemning the gospel, and in neglecting still longer 
the support of its institutions. 

I will only say further, that at funerals, as at all his 
other appointments, a minister should be punctual. Let 
him be on the spot, and prepared to commence the ser¬ 
vice, at the time. It is trying to a people, mourners and 
others, when the hour for a funeral has arrived, and all 
things on their part are ready, to be under the necessity 
of waiting for their minister. Nor is the trial of their 
patience the only or the greatest evil involved. Habits 
of remissness in regard to other engagements are formed; 
mutual confidence is shaken ; the pastor is complained 
of; his character suffers ; and his ability to exert a con¬ 
trolling good influence among his people is materially 
lessened. In whatever other respect a minister may fail 
to meet the expectations of his people, let him never fail 
in point oi punctuality. 


LECTURE IX. 


EXTRA RELIGIOUS MEETINGS. 

THB NTJMBEB OF THEM — MEBT1NG8 ON SABBATH EVENING—A LECTURE AND 
PRATER-MEETING IN THE WEEK — DIRECTIONS AS TO THE MANNER OF 
CONDUCTING THESE MEETINGS — DANGERS TO BE AVOIDED. 


There is a class of public religious services, ttie per¬ 
formance of which enters into the very idea of a minis¬ 
ter’s contract with his people, so as to leave him no 
option or discretion in regard to them. They may be 
called stated services. The times of performing them 
are, in general, fixed, and instruction as to the manner 
of their performance belongs more properly to another 
department than to that of pastoral duties. 

In addition to these stated services, there is a class 
of extra religious meetings, which will necessarily en¬ 
gage the attention of the pastor. The amount of this 
extra labor will, of course, vary according to circum¬ 
stances. In times of special seriousness and revival, 
the number of meetings will be increased. They will 
be so increased, as to meet the exigencies of the case. 
But in times of no more than ordinary attention, what 
ought to be the number of them? What extra weekly 
meetings should a pastor undertake to sustain during 
the general course of his ministry ? 

My own impression is, that three meetings in a week, 
of the kind here spoken of, are enough. Perhaps these 


132 


PASTORAL THEOLOGY. 


are more than some pastors will think it their duty to 
attend. I have designed to set the standard suffi¬ 
ciently high. In ordinary cases, I should think a pas¬ 
tor might better fall short of it than go beyond it. 

When there are three extra meetings during the 
week, one of them will be likely to fall on the evening 
of the Sabbath. But as to the propriety of holding 
meetmgs on the evening of the Sabbath, different opin¬ 
ions have been entertained by evangelical ministers. 
In opposition to such meetings, it has been urged, that 
two sermons in a day are as much as most people can 
hear with profit; that the evening of the Sabbath is 
needed for religious instruction in the family ; and that 
under the pressure of so much continuous labor on the 
Sabbath, the health of ministers must necessarily suffer. 

It has been urged in favor of these meetings, that the 
evening of the Sabbath is on many accounts a favor¬ 
able time for a religious exercise; that people then 
have leisure, and greater numbers will attend ; that 
their minds are in a more serious state, and less bur- 
thened with worldly cares than at any other time dur¬ 
ing the week ; that such meetings prevent visiting, un¬ 
profitable conversation, and other things of an improper 
character; that not a few attend them who do not go 
to the house of God during the day, and who would 
otherwise spend the evening unprofitably and wickedly; 
and, finally, that in a great many instances God has 
blessed these meetings, and made them the means of 
saving souls. 

In reply to the objections above stated, it has been 
said that the question is not, how many sermons in a 
day a people can profitably digest, but, how many will 
they ? that most people hear so carelessly and inatten- 


EXTRA RELIGIOUS MEETINGS. 


133 


tively, that three discourses will not be likely to over¬ 
burthen their minds. It has been further urged, that 
most families may attend three meetings on the Sabbath, 
and yet find time for the religious instruction of their 
households; that if any cannot do this, they may well 
be excused in absenting themselves from the third 
meeting. There will be a large number to attend, if 
these stay away. And as to the health of ministers, it 
has been urged that these meetings may be so con¬ 
ducted, if need be, as not to impose upon ministers a 
large amount of gxtra labor. 

In view of the whole subject, it is obvious that a 
minister ought to take a prudent care of his health; 
and if he cannot, without endangering life and health, 
attend three meetings on the Sabbath, he should not 
attempt it; even if the third service is entirely dropped. 
But when ministers are favored with sufficient health, 
and other circumstances are not particularly adverse, 
they will, I am persuaded, endeavor to seize the favor¬ 
able moment, and hold a meeting on the evening of the 
Sabbath. 

In fixing the place of this meeting, a minister will, of 
course, be guided by circumstances. He may also vary 
as to the mode of conducting it. He may preach a 
sermon, or give an expository lecture, or turn the meet¬ 
ing into one for religious inquiry, or for mutual confer¬ 
ence and prayer. His performances, let them be what 
they may, should be of a free, extemporaneous char¬ 
acter, having for their object, so far as practicable, to 
follow up and deepen the impressions of the day. In 
order to this, the subject of the evening meeting should 
be one growing out of the services of the day, or, at 
least, an intimately connected subject. In the mode of 
12 


134 


PASTORAL THEOLOGY. 


presentation, also, the same object should be kept in 
view. By neglecting this rule, a minister will be likely 
to distract the minds of his hearers, and his meeting in 
the evening may go to destroy the good effects of his 
sermons through the day; while by adhering to the 
rule, and aiming at a general unity of impression, the 
good effects of his sermons may be rendered more last¬ 
ing and sure. 

It has been the practice of some ministers to make 
their meeting on Sabbath evening^ one of conversation 
and inquiry in regard to the sermon^ of the day; the 
minister proposing questions to test the knowledge and 
recollections of his hearers; and they proposing ques¬ 
tions to him, if any point has not been sufficiently illus¬ 
trated, or when any difficulty remains upon their minds. 
Such was the course pursued by the good Richard 
Baxter at Kidderminster. A meeting of this descrip¬ 
tion, where it can be introduced and sustained in a 
proper spirit and manner, must be a very pleasant and 
profitable* one. It will have a good effect upon both 
preacher and hearers, leading him to prepare his ser¬ 
mons with care and accuracy, and them to listen to 
them with attention and interest. 

Besides the meeting on Sabbath evening, there may 
be, ordinarily, two others during the week. The one 
of these, I think, should be a lecture, and the other a 
meeting for social conference and prayer. The lecture 
should be a free, extemporaneous performance, on some 
appropriate subject requiring attention. There is a 
class of subjects, which a minister may be inclined to 
discuss, which are more appropriate to a lecture in the 
week than for a sermon on the Sabbath. Occasionally 
he may give a course of such lectures. One minister 


EXTRA RELIGIOUS MEETINGS- 


135 


of my acquaintance has delivered a very interesting 
course of weekly lectures on Bimyan’s Pilgrim’s Prog¬ 
ress; another, on the Assembly’s Shorter Catechism; 
and another on the parables of the Saviour. 

I have said that these lectures should, in general, be 
extemporaneous. They should be so for two reasons; 
first, because a minister will not have time to write 
them; and, secondly, because an extemporaneous dis¬ 
course will be more free and direct, better adapted to 
circumstances, and consequently more interesting and 
impressive, than a written one will be likely to be. Be¬ 
sides, it will be an advantage to the speaker, who writes 
his sermons for the Sabbath, to preach once extempore 
during the week. He wiU in this way become accus¬ 
tomed to extemporaneous preaching, and will be able 
to resort to it, when necessity calls, without embarrass¬ 
ment. By extemporaneous preaching, however, I do 
not mean preaching without preparation or thought. 
The subject of the discourse should be seasonably se¬ 
lected ; a plan of it should be carefully drawn out and 
digested; and, with such preparation, let the minister 
go forward, trusting in God to sustain and assist him, 
and to crown his labors with success. 

The other meeting during the week, I have said, 
should be one for religious conference and prayer. In 
addition to other reasons for sustaining such a meeting, 
it will be one of much importance to the brethren of the 
church. It will afford them an opportunity of opening 
their minds to one another, and to the church, on the 
great doctrines and duties of the gospel. It will also 
give them an opportunity for exercising and improving 
their gifts. 

But because the brethren of the church are expected 


136 


PASTORAL THEOLOGY. 


to take part in such a meeting, it does not follow that 
it is to be an easy one for the pastor. So far from this, 
a meeting for religious conference and prayer is a very 
difficult one for the pastor to conduct so as to give it 
interest and make it profitable. Especially is this true 
in seasons of coldness and declension in the church. It 
may not be difficult, indeed, for the pastor to go to such 
a meeting, and sit there an hour, and call upon the 
brethren to offer prayer and make remarks; but to con¬ 
duct such a meeting skilfully and properly, to give it 
interest, and make it pleasant and profitable to those 
who are there, so that they shall wish to come again, — 
this is no easy matter. For myself, I had much rather 
prepare an extempore discourse and deliver it, than to 
take the responsibility of conducting a prayer-meeting 
in such manner that I should be happy in it while in 
progress, and satisfied with it when it was past. In or¬ 
der to this, there must be not only grace and fervor, 
and some degree of system, but ingenuity and tact. 
There must be the ability to originate conversation, 
and in some instances almost to provoke it. There 
must be the ability, also, to sustain conversation, and 
to turn and keep it in the right channels. There must 
be a readiness both to turn aside adverse influences, 
and to seize upon those which are favorable and make 
the most of them. 

In such a meeting some members of the church re¬ 
quire to be held back, others to be brought forward. 
Some need to be excited and encouraged, others to have 
their ardor checked. And all this should be done with 
such ease and affability as not only, to avoid creating 
embarrassment, but in fact to remove it; so that those 
who are called upon to speak shall feel perfectly free to 
express their opinions in their own natural way. 


EXTRA RELIGIOUS MEETINGS. 


137 


As a general rule, meetings for conference and prayer 
should be opened by the pastor. A hymn may be sung, 
prayer offered, and some suitable portion of Scripture 
read, accompanied by brief explanatory remarks. The 
meeting should then be thrown open for conversation. 
If nothing is quickly said, some brother may be called 
on to pray, having some specific object in view, — per¬ 
haps for the presence of God in the meeting, and that 
there may be freedom and engagedness among the 
brethren. This done, if no one rises to give utterance 
to his feelmgs, some important question may be pro¬ 
posed, and some individual may be called upon to ex¬ 
press his views in regard to it. 

Nothing is so hear1>chilling in a conference meeting 
as those long and painful pauses which sometimes oc¬ 
cur, importing that the mouth of the church is shut, 
and that no one has anything to say for God. Let a 
minister by all means guard against these. If the 
exercises drag heavily and seem likely to stop, let him 
be ready with a short hymn, or a pertinent question, or 
a few stirring remarks, or an appropriate prayer, to be 
offered either by himself or by another; and if none of 
these expedients suffice to give spirit and interest to 
the meeting, let him bring it to a speedy close. Better 
go home and attend to something else than to sit 
longer together, and freeze and discourage the hearts 
one of another in the formalities of a conference meet¬ 
ing, when there is no heart for conference and prayer. 

It is sometimes proper, in place of the weekly con¬ 
ference, to hold an inquiry meeting for the church, 
in which each member present shall be personally in¬ 
quired of as to the state and feelings of his heart. A 
meeting of this kind, if attempted frequently, would 
12 * 


138 


PASTORAL THEOLOGY. 


lose much of its interest and importance ; but when 
resorted to only occasionally, will be found exceedingly 
interesting and profitable. 

It should be an object with all who take part in a 
conference meeting to have the exercises short and spe¬ 
cific. The hymns, the prayers, the portion of Scripture 
read, the remarks made, — all should be short, and all 
should tend to some specific object. The prayers in 
such meetings are commonly too long; and they are 
too long because they are general and commonplace, 
having no particular object in view. Some persons 
seem to feel under obligations when called upon to lead 
the devotions of others to pray over a whole system of 
theology, commencing with the being and perfections 
of God, and running down through Adam in paradise, 
the fall and the atonement, to the windmg up of the 
great scheme of redemption. Others are afraid to take 
one step out of the beaten track, and, as a necessary 
consequence, they pray continually for about the same 
things in nearly the same commonplace words. Every 
one knows how such a form of prayer detracts from the 
interest of a public meeting. It is perfectly natural, 
and perhaps necessary, that it should. How long ere 
conversation with our earthly friends would become 
uninteresting if it related always to the same topics, 
and was couched in nearly the same words ? The best 
remedy for the evil here hinted at (if we except, indeed, 
a fervent spirit) is to insist upon short prayers, and to 
assign to each individual some specific object of prayer. 

Most of the examples of prevalent prayer recorded in 
the Scriptures were offered up for specific objects, and 
were confined chiefly to those objects. Such was Abra- 
liam’s prayer for Sodom; and Jacob’s, when he wres- 


EXTRA RELIGIOUS MEETINGS. 


139 


tied with the angel of the covenant, and prevailed; and 
Elijah’s, when he prayed for rain ; and Daniel’s, when 
he supplicated the return of his exiled people. Such 
were the prayers of the disciples before the day of Pen¬ 
tecost, and those of the church for the release of Peter. 
It would have been preposterous, for example, in Elijah, 
when praying for rain, to have commenced with a 
tedious round of general supplications expressed in 
general, commonplace terms. He bowed his knees be¬ 
fore God to pray for ram. This was the specific object 
for which he prayed,—his errand at the throne of 
grace, — and it was in this way that he prevailed ; and 
so let others do who would hope to meet with the like 
success. Let their hearts be filled with some great and 
important object pertaining to Christ’s kingdom. Let 
them bring it directly before God, and pour out their 
supplications that this object may be granted. A suc¬ 
cession of prayers of this description in a public meeting 
cannot fail to make it interesting; while a succession 
of prayers of the opposite character, — general, formal, 
repetitious, commonplace, — can hardly fail to render 
the meeting dull. 

I have dwelt the longer on the mode of conducting 
meetings for conference and prayer, because I regard 
the subject as one of special importance; and one in 
reference to which not a few of Christ’s ministers have 
much to learn. It depends materially on the mode of 
conducting such meetings .whether they shall be full, 
attractive, interesting, profitable, or whether they shall 
be cold, dull, and tedious, — as bad, almost, as no 
meetings at all. 

The weekly meeting for conference and prayer 
should be attended, ordinarily, in some central place, 


140 


PASTORAL THEOLOGY. 


where the members of the church can conveniently 
attend. And whether it should be held in the after¬ 
noon or evening, or alternate from the one to the other, 
will depend on the circumstances and habits of a people. 

In most country parishes it will be proper to have 
the other weekly meeting, — the lecture,-—in different 
places, to accommodate remote districts or neighbor¬ 
hoods. There is this to be considered, however, in 
appointing meetings in the remote parts of a parish. 
They must be so managed and explained as to encour¬ 
age people to attend public worship on the Sabbath, 
and not to quiet them in staying away. There is more 
danger on this latter point than a minister may at first 
suspect. With the best possible intentions he institutes 
a weekly meeting in some remote district of his parish. 
He does it for the convenience and benefit of his people 
in that quarter. But ere long he finds that less of 
them attend meeting on the Sabbath than formerly. 
They feel less necessity for it. They see their minister 
every week, and hear a sermon from him in their own 
neighborhood ; and why should they be at the trouble 
of going some two, three, or four miles to see and hear 
him on the Sabbath ? 

I know of no way in which this evil can be prevented 
but by making it matter of conversation, caution, and 
warning in the neighborhood itself where the meeting 
is held. Let the people be told plainly that their meet¬ 
ing is attended with some dangers as well as benefits ; 
and that they have need to be watchful and faithful, 
lest it prove to them more a curse than a blessing. 

I have another remark to offer in regard to extra 
meetings generally. By multiplying such meetings, 
and seeming always ready and pleased to attend them, 


EXTRA RELIGIOUS MEETINGS. 


141 


a minister may be in danger of making his services too 
cheap. He may leave the impression that the people 
where he goes confer a greater honor and favor upon 
him by coming together to hear him preach than he 
does upon them by riding several miles in order to 
preach to them. A minister of Christ should indeed be 
ready — always ready — to seize every opportunity of 
doing good. He should be willing to go to any reason¬ 
able distance, and attend meetings, and preach the gos¬ 
pel, where a congregation can be collected and souls 
saved. But let him make the impression all the while 
that his services are worth something; that they cost 
something; that he attends the meetings not for his 
own pleasure, but for the benefit of his hearers; and 
that, unless they show that they prize his services and 
profit under them they must ere long be discontinued. 

In short, a minister should make the impression, 
uniformly and everywhere, that his extra meetings are 
an important matter, that their object and influence are 
important, and that they must not be shoved off, or put 
by, or neglected for any ordinary secular appointments. 
He should manifest in his degree of preparation for 
them how much he thinks of them. His people should 
understand that they cost him an efibrt,* and should be 
made to feel that by neglecting them they not only 
incur guilt, but suffer loss. 

I only add further in respect to these meetings, that 
a minister should be very explicit in his appointments of 
them, that there may be no mistake as to the time and 
place. He should also be punctual in his attendance. 
This remark has been made before ; but its importance 
will justify me in repeating it. Wherever and when¬ 
ever a minister has encouraged his people to expect 


142 


PASTOKAL THEOLOGY. 


him, let him be present, if possible, at the time. Let 
them not be disappointed. Strict punctuality will have 
an important bearing not only on his meetings, but on 
his whole ministerial character; securing respect, in¬ 
spiring confidence, and preparing his people to listen 
to him with interest and profit. 


LECTURE X. 


REVIVALS OF RELIGION. 

DKSOBIPTION OF THEM —NOT PKCULIAB TO ANY COUNTRY OB AQB —FRE¬ 
QUENT IN OUR OWN COUNTRY—REVIVALS THE WORK OF GOD, OPERATING 
BY MEANS —MEANS NOT TO BE UNDERVALUED, NOB TRUSTED TO AS ALONE 
EFFICACIOUS — IN WHAT SENSE A MINISTER SHOULD LABOR FOR A CON¬ 
STANT REVIVAL. 


A SEASON of revival is one when the people of God 
are awakened, humbled, unusually impressed with the 
great realities of religion, and specially engaged in the 
performance of its duties. It is also a season when 
sinners in considerable numbers are convinced and 
converted. 

These visits of mercy have not been peculiar to any 
country or age; but in every place, and in every period 
of the church’s history, when the people of God have 
been awakened to their duty, and his ministers have 
faithfully dispensed his truth, he has afforded them the 
tokens of his gracious presence, and crowned their 
labors with a blessing. 

In the primitive age of the church, there were special 
and powerful revivals of religion. The Spirit of God 
was gloriously shed forth, sinners in vast numbers were 
converted, and the religion of the cross spread in a few 
centuries over the greater part of the then known world. 

The reformation from Popery was accomplished in 


144 


PASTOKAL THEOLOGY. 


no small degree by revivals of religion. The term re¬ 
vival^ indeed, was not then in use ; but the thing sig¬ 
nified by it was everywhere visible. God’s ministers 
were aroused to great earnestness in prayer, and bold¬ 
ness and faithfulness in preaching the truth ; and their 
labors were eminently successful. Sinners by hundreds 
and thousands were converted, churches were purified 
and established, and the professors of a false and cor¬ 
rupt religion were induced to forsake it and embrace 
the gospel. 

After the lapse of nearly two centuries, Germany was 
visited with another revival of religion. The principal 
instruments in this work were Arndt, Fraiike, Spener, 
and their fellow-laborers, who originated the sect re¬ 
proachfully called Pietists. They were the means of 
arousing the dormant Lutheran church, and bringing a 
portion of it back to the standard of the reformers. 

The history of the Moravians and of their early set¬ 
tlements, is no other than a continued narrative of revi¬ 
vals. The Spirit of God was poured out upon their 
stations, not only in Germany but in heathen lands, and 
sinners in great numbers were awakened and converted. 

The times of Owen, Baxter, and Bunyan were seasons 
of much spiritual refreshing in different parts of Eng¬ 
land. No one can read the account of Baxter’s labors 
at Kidderminster without perceiving that the scenes 
there exhibited, in everything except the name, resem¬ 
bled the modern revivals of religion. In the following 
century evangelical religion was again revived in Eng¬ 
land, and the spirit of it was widely diffused, under the 
ministry of Whitefield, the Wesleys, and their followers. 

Similar scenes have been witnessed at different periods 
in Scotland, from the Reformation to the present time. 


REVIVALS OF RELIGION. 


145 


There was a- revival in the west of Scotland about the 
year 1625, called by the profane rabble “ the Stewartson 
sickness.” Five years later there was a revival at the 
Kirk of the Shots, where as many as five hundred were 
converted under a single sermon. At nearly the same 
time a revival occurred in the north of Ireland, which 
Mr. Fleming regards as “ one of the largest manifesta¬ 
tions of the Spirit that hath been seen since the days of 
the apostles.” 

There liave been frequent and powerful revivals dur¬ 
ing the last century, in Wales. A work of this kind 
commenced there in 1827, as the result of which, witliin 
a period of about fifteeu months, not less than three 
thousand persons were added to the Congregational 
churches. 

I hardly need notice, in this connection, the revivals 
whibh have since occurred in Scotland, Ireland, and dif¬ 
ferent parts of England, and under the labors of mission¬ 
aries in various parts of the earth. In consequence of 
these gracious visitations, thousands upon thousands of 
the benighted and perishing have been brought into 
the light, and been made partakers of the hopes and 
pri\dleges of the gospel. 

I have glanced at these facts for the purpose of show¬ 
ing that revivals of religion arc not (what they are some¬ 
times represented to be) peculiar to our own country. 
They are not peculiar to any country ; but in every 
place, and in every age, wlien appropriate means have 
been used, accompanied with earnest, believing prayer, 
God has poured out his Spirit, revived his work, and 
cheered and comforted the hearts of his people. 

It would be wrong, however, not to admit, and to do 
it vritli humble gratitude and praise, that our country 
13 


146 


PASTORAL THEOLOGY. 


has been distinguished, perhaps above every other in 
modern times, by the special operations of the Divine 
Spirit, and by the frequency and power of revivals of 
religion. They commenced almost at the first settle¬ 
ment of New England, and were of frequent occurrence 
under the preaching of such men as John Cotton, Rich¬ 
ard Mather, Thomas Shepherd, and other eminent min¬ 
isters of that day. 

Revivals prevailed over all the settled portions of 
New England, and in many parts of what are now the 
Middle and Southern States, more than a hundred years 
ago. The principal instruments in this “ Great Awak¬ 
ening” were President Edwards, Whitefield, the Ten- 
nents, and others of a kindred spirit, whom God raised 
up and sent forth to labor in this blessed work. 

Another era of revivals commenced near the begin¬ 
ning of the present century, and has continued to our 
own times. Indeed, revivals in this country have been 
so generally connected with the labors of a pious, faith¬ 
ful ministry, that they have come to be regarded almost 
as things of course; so that, when they do not occur, a 
degree of disappointment is felt, and inquiry is insti¬ 
tuted as to the cause. Our young ministers are ex¬ 
pected to be trained to be revival preachers ; to know 
how to labor for the promotion of revivals, and how to 
behave themselves in the church of God when seasons 
of refreshing come. 

The knowledge here referred to involves the most 
important branch of pastoral duty. Better be ignorant 
and unskilful anywhere else than here. This is a kind 
of knowledge in regard to which young ministers, most 
of all, need right instruction. They feel that they need 
it. And yet, after all that can be said, much will remain 


REVIVALS OF RELIGION. 


147 


to be acquired in other ways ; to be suggested by their 
own experience, and learned under the teachings of tlie 
Holy Spirit. In this and the following Lectures which 
are to be devoted to the subject, I shall not attempt to 
answer all the inquiries which may be proposed in regard 
to revivals ; but I shall hope to furnish some hints, to 
lay down some general principles, which, to a certain* 
extent, may serve as a guide in this most interesting 
department of ministerial labor. 

It is asserted in the Scriptures, and is implied in 
much that has been already said, that revivals of religion 
are the work of God. They are a fruit, a result, of the 
special operations of the Holy Spirit. But in causing, 
promoting revivals of religion, how does God work? 
This is a very important question : How does God work? 

He works, indeed, as a Sovereign, who “ hath mercy 
on whom he will have mercy, and whom he will he 
bar dene til; ” who bestows or withholds the blessings of 
his grace as seemeth good in his sight. But though 
God acts as a sovereign in this matter, he does not act 
as an arbitrary sovereign. He does not act against 
reason, or without reason. He does not act in a neglect 
of those means, or in violation of those mental laws, 
which he has himself appointed. “ He hath mercy on 
whom he will have mercy, and whom he will he harden- 
eth.” But on whom will he have mercy ? and whom 
will he harden ? On whom will he bestow the blessings 
of his grace ? and from whom will he, in righteous 
sovereignty, withhold them ? These are very important 
questions ; the solution of which will aid us materially 
in coming to a knowledge of the subject in hand. 

It should be remarked here, that in a revival of reli 
gion, as in the conversion of individual souls, God works 


148 


PASTORAL THEOLOGY. 


by means — by appointed means — by appropriate and 
well-adapted means. He also works in and through 
the human faculties^ and in strict accordance with those 
laws of thought and feeling, motive and action, which 
he has himself instituted. He does not suspend or vio¬ 
late these laws in a single instance; and the individual, 
when under the strivings of the Spirit, is conscious of 
being at the same time under the influence of motives 
or means, and of exercising all the powers of his soul 
with unembarrassed freedom. But if this is true, then, 
in laboring for the conversion of a soul, or to promote 
a revival of religion, there is as much room and neces¬ 
sity for the skilful adaptation of means^ and the faithful 
use of them^ as though no special divine influences were 
'needed or expected in the case. 

With regard to the question of means, there are two 
extremes to be avoided. The first is that of undervalu¬ 
ing and neglecting special means—paying no regard to 
them, making no use of them ; but leaving it to God to 
revive his work in his own way. Those who fall into 
this error entertain high and peculiar notions of the 
sovereignty of God, especially in the dispensations of 
his grace. They seem to regard him, not only as a 
sovereign, but a perfectly capricious sovereign. He not 
only does as he pleases in the kingdom of grace, but he 
pleases to set aside all rule and method, so that there is 
no calculating, under any circumstances, what he will 
do, and no such thing as ‘‘ working together” with him 
with any hope of success. If the persons of whom I 
speak wish to convince and persuade their fellow-men 
in reference to any other subject, they know very well 
how to proceed. They can adapt their means as skil- 
fully, and urge them as powerfully as any others. But 


REVIVALS OF RELIGION. 


149 


ill convincing men of tlieir errors and sins, and persuad¬ 
ing them to become the followers of Christ, they think 
it profane to make any special efforts, or to exercise any 
wisdom of their own. This is God's work, and they 
have nothing to do but to wait his pleasure ; or, at most, 
to proceed on, in the same unvarying course of means, 
leaving it to him to perform his own work in his own 
way. If he is pleased to come among them and revive 
religion, they are ready; but if he is pleased to pass 
them by (as he almost invariably does) the responsibility 
Is his, and not theirs. 

The other extreme — the opposite of that just de¬ 
scribed — consists in laying an exhorbitant stress upon 
means^ or, at least, on some particular means. Men 
employ means in their own way, and, it may be feared, 
in their own strength. They resort to a favorite course 
of measures, and trust to them to create a revival^ 
whether the Divine Spirit work with them or not. If 
these measures are of an exciting character, and if those 
who resort to them know how to work them to advan¬ 
tage, they may generally succeed in producing an ex¬ 
citement — often a very great excitement. They may 
begin, in a little time, to count their converts by hun¬ 
dreds and thousands. But the changes produced are, 
in most instances, very superficial and very transient. 
Seeming good impressions pass quickly away, like the 
summer brook or the morning cloud, and the heart is 
left harder, and the whole character in a much worse 
condition, than it was before. Some of the most de¬ 
graded and abandoned characters to be found in society 
are those who have passed through just such a process 
of awakening, of professed conversion, and then of 
apostasy, as has been described. It is in this way, too, 
13 * 


150 


PASTORAL THEOLOGY. 


that the whole subject of revivals has been brought into 
suspicion and contempt. 

Between these two extremes, and at a wide remove 
from either, there is a medium ground^ on which the 
faithful minister will plant himself, and where he may 
labor in promoting revivals with great success. Know¬ 
ing that God works by means, and by appropriate 
means, he attaches a high and sacred importance to the 
means of grace. He labors to understand aright the 
truths and motives of the gospel; to feel the force of 
them upon his own heart; and to urge them with skill 
and power upon the hearts and consciences of others. 
He studies the characters of those whose salvation he 
seeks ; inquires into their opinions, feelings, tempta¬ 
tions, difficulties, objections, prejudices, and excuses ; 
ascertains what particular types the terrible disease of 
sin has assumed in their minds, — what forms of ruin 
it has put on; and having satisfied himself on these 
points, he addresses one class of motives to this individ¬ 
ual, and another to that, endeavoring rightly to divide 
the word of truth, and to give to each his portion in 
due season. He is as careful to adapt the means he 
employs to particular cases, and to urge them with tact 
and skill, with earnestness and perseverance, seizing 
favorable opportunities and making the most of them, 
as he would be if endeavoring to convince and per¬ 
suade in reference to any other subject; as he would 
be if no special divine interposition were needed, and 
his hope of success depended on means alone. 

At the same time, he feels that he is a “ worker to¬ 
gether with God,’’ and his whole trust and dependence 
are placed on him. Without his accompanying grace 
and Spirit, he is sure that nothing can be done. He is 


REVIVALS OF RELIGION. 


151 


careful, above all things, so to labor as to enjoy the 
approbation of God. He desires, above all things, to 
secure his cooperation and blessing. He feels as deeply 
his dependence upon God, and prays as earnestly for 
the gift of his Spirit, as though everything depended — 
as in truth it does — upon this precious gift; as though 
himself were nothing, and God was all. 

Nor is his confidence in God diminished because of 
the careful attention which he pays to means, but the 
contrary. For he remembers that these means are of 
God’s own appointment; and that it is only through 
their instrumentality that God performs his works of 
grace. He believes, therefore, that the more regard he 
has for appointed means, and the more skilfully and 
faithfully he employs them, the more he shall honor and 
please God, and the more likely he shall be to secure 
his blessing. 

In this wise and faithful use of appointed means, ac¬ 
companied with a deep sense of dependence upon God, 
and earnest prayer for his Spirit and blessing, lies the 
whole secret — if it be a secret — of promoting revivals 
of religion. It is not prayer alone, nor labor alone, nor 
is it every species of labor and prayer combined, that 
leads on to such precious results. It must be labor 
wisely directed^ and diligently and perseveringly em¬ 
ployed^ accompanied by such a sense of dependence, 
and such confidence in God, as will impel to earnest and 
continued prayer. Let these things go together, in due 
proportion, in the labors of the ministry, and the prof¬ 
fered blessings of heaven will not be withheld. 

To be sure, God is a sovereign in the dispensations 
of his grace. He bestows his favors as he will. And 
he will bestow them, in connection with such prayers 


152 


PASTORAL THEOLOGY. 


and efforts as have been described. They may be confi¬ 
dently expected. They may be safely calculated on. 
The skilful and faithful laborer for Christ may go forth 
to his work weeping, bearing precious seed; but he 
shall come again rejoicing, bringing his sheaves with 
him. 

It has been made a question, whether a pastor should 
labor for a constant revival of religion among his people. 
It is often said, in conversation and in religious meet¬ 
ings, “We ought to have a constant revival. It ought 
never to stop, or to abate; and every minister and 
church ought to pray and labor, having this object in 
view.” 

The proper answer to this question, as of a great 
many others, will depend on the manner in which it is 
to be understood. If by a revival of religion is meant 
only those seasons in which sinners are in considerable 
numbers converted; and if the inquiry be, whether a 
minister ought constantly to preach and labor with a 
special view to the conversion of sinners, I answer no; 
and for several reasons. In the first place, a minister 
has a great many other things to do — other subjects to 
preach about, other objects to promote—besides the con¬ 
version of sinners. He has a church to instruct, watch 
over, and care for. He must unmask hypocrisy, refute 
error, reclaim the wandering, comfort the desponding, 
and maintain the discipline of his church. Then he 
must pay a proportionate share of attention to the chil¬ 
dren and youth of his flock. He must enforce upon his 
people the moral as well as the spiritual precepts of the 
gospel. 

Tliere is a class of subjects, and they are subjects of 
great importance, which relate specifically to the con- 


REVIVALS OF RELIGION. 


lo3 


viction and conversion of dinners. On these a minister 
will preach often. And at particular seasons, when 
circumstances favor, he will preach upon them almost 
exclusively. But he cannot preach upon them con¬ 
stantly. Our Saviour did not. The apostles did not! 
And no minister, who means to declare the whole coun¬ 
sel of God, and discharge all the duties devolving upon 
him, can do it. 

Again : those seasons which are strictly denominated 
revivals of religion, when special efforts are made for 
the conversion of sinners, and sinners in considerable 
numbers are converted, are always seasons of more or 
less excitement. It is perhaps necessary that they 
should be so. Of the fact that they are so, there can 
be no reasonable doubt. But whatever of unnatural 
excitement at any time prevails among a people, can¬ 
not, from the nature of the case, be perpetual. It must 
subside. To attempt to keep it up constantly would be 
unwise, even if it were possible. 

It may be further remarked, should a minister, in 
his preaching and efforts, aim constantly at the conver¬ 
sion of simiers, and should his efforts be in some good 
degree successful, a large proportion of the adult part 
of his congregation would, ere long, be converted. 
None would remain, except a few scathed and hardened 
individuals, on whose hearts the truth had long spent 
its power, and of whose conversion there would be little 
hope. And for him to neglect all the other important 
objects of his ministry, and be aiming constantly at the 
conversion of these, would be manifestly injudicious and 
unwise.^ 

1 In large congregations, or where the population is frequently changing, this 
last remark may not so strictly apply. But in most country congregations, 
where the population is stationary, it does apply. 


154 


PASTORAL THEOLOGY. 


On the whole, then, — understanding a revival of 
religion^ in the sense above explained, as a season when 
particular efforts are made for the conversion of sinners, 
and when sinners in considerable numbers are con¬ 
verted,— I think it.not incumbent on a minister, with 
all his other responsibilities upon him, to labor for a 
constant revival of religion. 

But if the terms may be taken in a somewhat wider 
sense, to denote a season when the church is united and 
engaged; when Christians are growing in knowledge 
and in grace; when they feel and live in some good 
degree conformable to their covenant obligations; when 
the children and youth are suitably trained and in¬ 
structed, and all that pertains to Christ’s kingdom is 
rising and prospering among a people; — if this be a 
revival of religion, there can be no doubt that there 
should be a constant, uninterrupted, perpetual revival. 
Unquestionably it is the duty of both church and pastor 
to labor ever for a revival such as this. 

With regard to the particular direction of a minister’s 
labors, at any given time, no unvarying rule can be laid 
down, except that he should keep himself acquainted 
with the state and circumstances of his flock, and act 
wisely in view of them. When circumstances favor, 
when they indicate the propriety of such a course, let 
him preach and pray and labor with a view directly 
to the conversion of sinners. In his conversation with 
individuals, in his selection of subjects for the pulpit, 
and in his mode of discussing them, let this object be 
kept prominently in view. Let his church understand 
him in regard to this matter, and earnestly unite their 
prayers and efforts with his. When labors of this kind 
have been pursued as long as circumstances seem to 


REVIVALS OF RELIGION. 


155 


require,—until the interest of them has in some degree 
subsided, and sinners, in considerable numbers, have 
been gathered in, — anew direction to pastoral effort 
will gradually be given. The nature of true piety will 
be clearly set forth; its evidences will be exhibited, its 
counterfeits detected, and the hopes which have been 
indulged will be sifted and tried. The new converts 
will be carefully instructed, and those of them who give 
satisfactory evidence of piety will be gathered into the 
church. The doctrines of religion will be unfolded ; 
its external rites, ordinances, and institutions will be 
explained; the church will be put in order, and kept 
in order; incidental things will be attended to ; and 
the way will be prepared, so soon as circumstances shall 
again favor, to aim directly at the conversion of sinners. 
Thus the pastor will be always busy; always engaged 
in his great Master’s work ; and always doing, or aim¬ 
ing to do, the very things which he has reason to believe 
will be most conformable to his Master’s will. 

The minister of Christ is in Scripture denominated a 
watchman. He is a watchman. It is his duty to watch 
the changes of circumstances, the indications of Provi¬ 
dence, the influence of truth, the motions of the Spirit, 
among his people, and so to direct his efforts as to meet 
the exigencies of the case, be they what they may ; al¬ 
ways maintaining in his own heart, and laboring to 
excite in others, a spirit of prayer; always engaged in 
appropriate duty; always endeavoring, to the best of 
his ability, to serve and please his Lord and Master, 
and to promote his cause and kingdom in the world. 
Happy the minister who has health and strength, wis¬ 
dom and grace, ability and opportunity, thus to pursue 
his appropriate work! His is the noblest employment 


156 


PASTORAL THEOLOGY. 


on the earth; the nearest allied to that of angels, or 
rather to that of the Holy Spirit and the Son of God ; 
— an employment in the pursuit of which he may turn 
many to righteousness, and be prepared to shine among 
the stars in the firmament of heaven forever. 


LECTURE XI. 


REVIVALS OF RELIGION (continued). 

ORDIITASILY COMMENOB IN THE OHUBOH — FIRST EFFORT SHOULD BE TO 
AWAKEN, HUMBLE, AND PREPARE THE CHURCH; NEXT TO AWAKEN, CON¬ 
VINCE, AND CONVERT SINNERS — CONVICTION AND CONVERSION DESCRIBED; 
MEANS OF PRODUCING THEM — IMPORTANCE OF SYSTEM AND METHOD IN 
THE WORK. 


Revivals of religion usually, if not invariably, com¬ 
mence in the church. It is natural, perhaps necessary, 
that it should be so. The gift of the Holy Spirit, in his 
convincing and converting influences, is conditioned 
upon prayer. It is promised only in answer to prayer. 
Consequently, some among the people of God—at least, 
some who have an interest at the throne of grace — 
must be awake to pray, or the Holy Spirit may not be 
expected to descend to convince and convert the un¬ 
godly. The whole church may not be engaged together, 
but a portion of it, I think, must be. 

The fact that revivals of religion commence in the 
church, if not one of invariable occurrence, is so nearly 
so that no other order of things is to be expected. We 
are not to calculate that sinners, in any considerable 
numbers in a congregation, will be converted, until the 
church is revived and prepared for such a blessing. 
Hence, in endeavoring to promote a revival of religion, 
the first efforts of a minister should be with his church. 

14 


158 


PASTORAL THEOLOGY. 


In order to determine what these efforts should be, it 
may be needful to inquire into the state of a church, 
during a season of backsliding and declension. And 
as every church is composed of individual professing 
Christians, this inquiry resolves itself into another; 
namely. What is the state of individual Christians — 
supposing them to be true Christiaans — during such a 
season as we have supposed ? 

Such persons may not have wandered from the truth, 
or fallen into essential error; but the truth, for the 
time, has lost its power over them. It does not affect 
and influence them as it should. They have not lost 
all their religious affections, but their affections are 
comparatively cold and inconstant. They have not 
renounced the grand purpose of their soul, to live for 
Christ and for the advancement of his kingdom; but 
they have strangely wandered from that purpose. They 
have become engrossed in other things. Their thoughts, 
their affections, their conversation, their pursuits, are 
more earthly than heavenly; more upon the affairs of 
this life, than upon those mightier interests which per¬ 
tain to the soul and eternity. Christians in the state 
supposed have not altogether ceased to pray; but their 
prayers are for the most part cold and formal. There 
is but little heart in them, and of course but little spir¬ 
ituality and enjoyment. They have not abandoned the 
forms of religion, but their religion is too much a mat¬ 
ter of form. It is characterized by a want of interest 
and engagedness; by a want of enlightened fervor and 
zeal. They have no proper sense of religious truth, or 
of the obligations resulting from it. They do not real¬ 
ize where they stand, or what responsibilities are resting 
upon them. They can look on, and see the cause of 


REVIVALS OF RELIGION. 


159 


Christ declining, without any deep and pungent regrets. 
They can see their fellow-men dying and perishing 
around them, and yet do little for their rescue and sal¬ 
vation. 

Such, in brief, is the state of the great body of Chris¬ 
tians — real Christians — in a time of general coldness 
and religious declension. Of course, such will be, in 
general, the state of the church. There may he some 
in it, and there will, in a better state, — a higher degree 
of religious feeling and enjoyment. And there may be 
some in a worse condition, — a state almost of apostasy, 
— whose hopes, in the season of winnowing, have been 
blown nearly if not utterly away. But the condition 
of the church in general is such as has been described. 

Wliat now is to be done for a church in a situation 
such as this ? What can be done, with any prospect of 
promoting a revival of religion ? 

The church above supposed, or the members compos¬ 
ing it, obviously need a change., — a change strongly 
analogous, though not precisely similar, to that which 
impenitent sinners need in order to their salvation. 
First of all, the^e church-members need to be avmkened. 
They are comparatively asleep now, and they must be 
aroused from their slumbers. Their closed eyes must 
be got open. Their dull ears must be unstopped. They 
must become deeply sensible of their condition, and be 
made to see objects around them in something like their 
true light. A course of preaching, and of personal 
pastoral labor, having this object in view, is first of all 
appropriate, and should be first attempted. 

In the second place, the church supposed needs hum¬ 
bling. Their coldness and inconstancy, their backslid- 
ings and wanderings, their worldly conformity, their 


160 


PASTORAL THEOLOGY. 


delinquencies in duty towards God, themselves, and 
their fellow-men, must be set before them, and urged 
home upon them, till they are effectually humbled and 
heart-broken for sin ; till they begin to say, with David, 
“ Behold, we are vile; ’’ till, with Job, they begin to 
“ abhor themselves, and repent in dust and ashes.” 
There is little danger that this work of humiliation and 
repentance will be made too thorough. The plough¬ 
share of truth must be driven deep through the stony 
soil of the heart. The fallow ground must be thoroughly 
broken up. The whole mind must be softened, the soul 
melted, and the tear of penitence must begin to flow. 

Until a backslidden church can be brought into this 
state of humiliation and repentance, nothing effectual is 
gained. There may be noise and excitement without 
repentance; but it is all wind. But when a church 
comes into the state described, almost everything is 
gained. Whatever more remains to be done, is now 
easy. By deep repentance and brokenness of heart for 
sin, the church comes into a state of reconciliation with 
God. It humbly seeks his forgiving mercy, and secures 
it. And now the members of the church are in a situa¬ 
tion to pray. God seemed at a great distance before, 
and they could not pray. If they attempted to pray, 
their prayers were but an ‘‘ empty noise.” Their own 
hearts condemned them, and they were sure that God 
was greater than their heart, and knew all things. But 
liaving humbled themselves before God, become recon¬ 
ciled to him, and sought and obtained his forgiving 
mercy, they can now go to him as children to a father. 
They can approach him, through Christ, with affection 
and confidence, and pour their requests into his faithful 
ear, assured that they shall not plead with him in vain. 


REVIVALS OF RELIGION. 


IGl 


The same humble, heart-broken state of mind, which 
has brought the members of a church into peace with 
God, will also give them peace among themselves. If 
there have been alienations and divisions among them, 
hard feelings and hard speeches, it will be easy now to 
cure these evils. Those who have thought themselves 
injured will cherish a tender, forgiving spirit, feeling 
that it ill becomes them, who have been forgiven ten 
thousand talents, to take a brother by the throat because 
he owes them a hundred pence. At the same time, 
those who have committed injury will be deeply humbled 
in view of what they have done, and be disposed to con¬ 
fess their faults one to another, that they may be healed. 
While such a state of feeling prevails in a church, it is 
comparatively easy to remove difficulties, and the pastor 
should see to it that they are thoroughly taken out of 
the way. The fellowship of the church should thi^s be 
restored, that henceforth they may pray as with one 
voice, and labor together for the advancement of the 
gospel as with one heart and soul. 

The church being prepared for so great a labor, their 
attention will now be directed to the case of the impen¬ 
itent around them. The whole church — the pastor, 
the deacons, the brethren, the sisters — should be, if 
possible, united in this thing, and should engage together 
in the important work of endeavoring to bring sinners 
to the Saviour. 

But how shall they engage in it ? Where shall they 
begin ? What is the first thing requiring to be done ? 

In the case of stupid, slumbering sinners, as in that 
of backslidden, slumbering believers, the first thing to 
be attempted is to awaken them. Their attention must 
be arrested. Their eyes must be opened. They must 

14 * 


162 


PASTORAL THEOLOGY. 


be led to see where they are, and what they are, and 
what is before them, and what is likely to become of 
them. They must be made to feel that their salvation 
is worth something ; that the religion of the gospel is a 
vast concern, which they have neglected quite too long 
already, and which they cannot, must not, neglect longer. 
There are a variety of subjects connected with the gos¬ 
pel which are of the most awakening character; such 
as the worth of the soul, the immediate and urgent 
claims of religion, the danger of delay, the death¬ 
bed of the sinner, the scenes of the last judgment, the 
final separation, the glories of heaven, and the retribu¬ 
tions of a lost eternity. These, and the like subjects, 
should be dwelt upon, not in a cold, unfeeling manner, 
but with all the tenderness and earnestness of faith — 
with all the vividness of a near reality. Let the minis¬ 
ter first be penetrated with them himself; and then let 
him bring them forth as one who believes what he says; 
as one who has received his commission from above, and 
who cannot but utter the warnings with which God has 
charged him. 

If this course of preaching, attended (as it must be) 
with earnest prayer, and with appropriate personal labor 
on the part of both minister and church, has the effect 
to awaken sinners so that they begin to show some signs 
of feeling, then let him, in the next place, aim directly 
at their consciences, with a view to produce convictions 
of sin. Without these convictions, the awakening of 
sinners will do them no good. They will soon go to 
sleep again; and their slumbers will be even deeper 
than though they had not been disturbed. 

In the endeavor to convince men of sin, one of the 
first things to be done is to tear away the vain excuses 


REVIVALS OF RELIGION. 


163 


and “ refuges of lies,” under which they cover up their 
sins so that they cannot see them. We must remove 
their false standards of character, and hold up in prom¬ 
inent view the great and only standard, — the strict and 
holy law of God. In estimating character, as in every¬ 
thing else, he who judges by a false standard must 
always come to a wrong result. And this is the reason, 
or a principal reason, why so many moral, amiable men 
continually make a false estimate of their own charac¬ 
ters : they judge of them by a false standard or rule. 
For example, one makes morality his rule, — mere 
outward morality, — a decent performance of relative 
and social duties. This is his standard : he tries to live 
up to it; and perhaps in some good degree he does 
live up to it. Of course he has no convictions of sin ; 
and while he measures himself by such a rule, he can 
have none. 

Another man, in addition to outward moral duties, 
includes in his standard a decent respect for the observ¬ 
ances of religion. He must have a Bible in his house, 
and must occasionally read it. He must keep the Sab¬ 
bath with external decency. He must go to the house 
of God, and aid in supporting religious institutions. 
Such is the standard which ho sets for himself, to which 
he tries to conform, and to which, in the general, he 
does conform. Consequently, he has no convictions of 
sin, and with his present standard he can have none. 

In laboring to produce convictions of sin, one of the 
first things to be done, as I said, is to remove these 
false standards of character. We must show people, 
and satisfy them, that these are not the rule which God 
has given us, by which he estimates us now, and by 
which he will judge us in the final day : no, nor any- 


164 


PASTORAL THEOLOGY. 


thing like it. God’s rule of judgment is written out 
very plainly in his Word. It is written with scarcely less 
plainness on the tablet of every human heart. It meets 
us in every condition and relation of life. It binds us 
everywhere, and at all times, to love God with all our 
heart, soul, mind, and strength, and our neighbor as 
ourself. It requires that we glorify God on the earth, 
in our body, and in our spirit, which are his ; and that, 
whether we eat or drink, or whatever we do, all be done 
with a view to his glory. This is the law by which, 
Paul tells us, ‘‘ is the knowledge of sinP He was him¬ 
self alive without this law once ; but when the command¬ 
ment came^ a sense of sin revived within him, and he 
found himself morally, spiritually dead. 

In our endeavors to produce conviction of sin, the law^ 
in the sense here explained, must be faithfully and ear¬ 
nestly exhibited. We must preach it in its spirituality 
and great extent^ as reaching to the thoughts, the affec¬ 
tions, and to the most secret springs of action in the soul; 
that, in this view, the transgressor may see the number 
of his sins ; or rather, that he may see them to be, like 
the sands on the seashore, innumerable. We must 
preach the law in its inflexible strictness and awful 
purity, that in this view the transgressor may learn the 
greatness of his sins. We must preach it in its infinite 
reasonableness, propriety, and excellence ; that in this 
view he may see the baseness, the odiousness of sin. 
We must preach the penalty of the law, as well as the 
precept; that in this view the sinner may see himself 
to be utterly, hopelessly lost, with no deliverance possi¬ 
ble except through the Saviour. 

Nor in our endeavors to convince men of sin must 
we fail to set before them that greater guilt which they 


REVIVALS OF RELIGION. 


165 


have contracted, and that sorer punishment to which 
they have exposed themselves, in not only transgressing 
the law of God, but in rejecting his suffering Son, and 
doing despite to the Spu’it of his grace. In the last ad¬ 
dress of our Saviour to his disciples, he promised to send 
the Holy Spirit to convince the world of sin. And how 
convince the world of sin ? “ Because they believe not 

onme importing that unbelief or a rejection of Christ, 
is the great sin which the Holy Spirit will set forth with 
peculiar prominence, in the convictions of which he is 
the author. But if the Holy Spirit, in producing con¬ 
viction, will give such prominence to this terrible sin of 
unbelief, then surely those who hope to be “ workers to¬ 
gether with him ” should not fail to do the same. 

In the estimation of some there is much mystery 
hanging round this subject of conviction. They know 
not what to think of it, or how to explaui it. But this 
is all needless mystery. The subject is a plain one, and 
is as capable of explanation as almost any other. Con¬ 
viction of sin is nothing more than a being convinced of 
sin. It is a conviction, deep and thorough, produced in 
the mind by the light of truth, and the accompanying 
power of the Holy Spirit, that we really are those great 
and guilty sinners, those justly condemned and ruined 
transgressors, which the Bible represents. This convic¬ 
tion is, perhaps, always accompanied with more or less of 
distress, as we might suppose it would be ; but then the 
distress involved is not the conviction, nor is it the cer¬ 
tain measure of conviction. In some instances persons 
are deeply convicted without great distress; but more 
frequently they are the subjects of much mental distress 
— distress arising from various causes — when they are 
but slightly convinced of sin. 


166 


PASTORAL THEOLOGY. 


It is sometimes desirable to increase the convictions 
and the distress of the awakened sinner. And this may 
be done, ordinarily, by holding up in prominent view 
the doctrine of divine sovereignty; by throwing the 
anxious but unhumbled rebel into the hands of an angry 
God, who will kill him, or spare him alive, save or de¬ 
stroy him, as seemeth good in his sight. This view of 
the case will invariably arouse the latent opposition of 
the heart, and show the sinner to himself. In many 
cases it has produced conviction and distress when all 
other means have failed. 

Not unfrequently persons are anxious to know when 
they may regard themselves as sufficiently convicted; 
when they may be satisfied that the law has had its per¬ 
fect work, and that they are prepared, so far as convic¬ 
tion is concerned, to embrace the gospel. For the satis¬ 
faction of such persons I will mention two marks of 
thorough conviction, which seem to me decisive. The 
first is, when the mouth of the sinner is stopped, and all 
his vain excuses for sin, and his objections against the 
law and the government of God, are taken away. The 
second is, when he is prepared to acknowledge i\\Q justice 
of God in his final condemnation. When the sinne^ has 
come to this point, when he^is stripped of all his vain 
excuses and self-justifying pleas, and sees and knows 
that God would be just were he to cut him off, and cast 
him off forever, then is he thoroughly, sufficiently con¬ 
victed. Divested of all claim upon the justice of God, 
he is now prepared to become a beggar for mercy. From 
the heart he can offer up the publican’s prayer. He 
feels his need of that Saviour which the gospel presents, 
and is prepared to embrace him as the portion and ref¬ 
uge of his sinking soul. 


REAaVALS OF RELIGION. 


167 


I have dwelt the longer on the subject of conviction, 
because I deem it a very important matter. For the 
want of deep and thorough convictions, awakened sin¬ 
ners often fall back into stupidity and carnal peace ; or 
they embrace a false and delusive hope ; or, if they are 
born into the kingdom of Christ, they are but just born. 
The lamp of spiritual life burns but feebly, and the evi¬ 
dences of their good estate are dubious and uncertain. 

To all those who are laboring, or are expecting to 
labor, for the salvation of souls, I would say emphat¬ 
ically, Understand well the subject of conviction. Study 
the nature of it, and the means of producing it; and in 
all your efforts to bring sinners to Christ, endeavor that 
they may have thorough convictions of sin. 

When sinners are awakened and convicted, the next 
labor of a pastor and his church should be for their con- 
version. Mere convictions, however desirable on some 
accomits, will not save them. They must repent and be 
converted^ that their sins may be blotted out. They 
must be born again, of the Holy Spirit, or they cannot 
see the kingdom of God. 

When the time arrives, in the progress of a revival, 
that du’ect efforts should be made for the conversion of 
sinners, it is important that the subject should be, first 
of all, explained. The misapprehensions of sinners in 
regard to the nature of conversion (for they almost al¬ 
ways misunderstand it) should be removed. They should 
be made to see that conversion is no physical change, — 
no change in the substance, the faculties, or the consti¬ 
tution of their souls. It is no change of which they are 
to be the mere passive recipients, and for which they 
can do nothing but wait. It is rather a change in their 
active exercises and affections from those which are sin- 


168 


PASTORAL THEOLOGY. 


fill to those which are holy. It is the first turning of 
the sinner from his evil ways. It is the first springing 
up of holy exercises, of some kind, in a heart where such 
exercises never before existed. These exercises may be 
love^ penitence, submission, or faith. It matters not 
what form they assume, or by what name they are called, 
if they be but holy exercises : the first putting them forth, 
on the part of the sinner, is the act of his conversion. 

In this view of conversion, which I am persuaded is 
the scriptural one, it is proper to use motives with the 
sinner, and the most urgent motives, to induce him to 
turn, or to be converted. In fact, the great business of 
preaching to sinners, with a view to their conversion, 
consists in urging motives upon them to induce, or bring 
about, this important change. 

It should be recollected, however, while urging mo¬ 
tives for this end, that all the truths of the gospel are 
not directly motives to conversion. There are many 
truths which a minister must preach which are calculated 
rather to awaken than convert, and should be relied on 
chiefly for their awakening power. Such are the terrors 
of the law, and the promises of the gospel; the glories 
of heaven, and the pains of hell. Considerations such 
as these are much insisted on in the Bible, and should 
have a place in the ministrations of the pulpit, and in 
the more private intercourse of ministers with their peo¬ 
ple. They are not (as some have said) appeals to the 
selfish principle, but rather to that instinctive desire of 
happiness and aversion to misery, which constitutes a 
part of our moral nature. They are just what stupid, 
slumbering sinners need to awaken them out of sleep, 
and arouse them to effort for their souls’ salvation. But 
when sinners are awakened, and measurably convicted. 


REVIVALS OF RELIGION. 


169 


and we wish to use motives directly for their conversion, 
a different class of motives, I have thought, should be 
chiefly relied upon. Such, for example, as the right, the 
duty, of loving God, and submitting to him ; the duty 
of repenting and turning from sm ; the duty of an im¬ 
mediate trusting in Christ; the perfect reasonableness 
of these requirements ; the inherent propriety and excel¬ 
lency of them ; the binding authority of God in the case ; 
our obligations of gratitude to him ; the sufferings and 
love of Christ for us; his infinite sufficiency, and our 
helplessness ; his full atonement, and our guilt ; — these 
are some of the considerations which should chiefly in¬ 
fluence the sinner in turning from his evil ways; and 
hence these are the motives on which ministers should 
chiefly rely when laboring directly for the conversion of 
souls. 

When we find the heart of an individual torpid and 
listless, or comparatively so ; or when we have reason to 
think that this is the case with a company of professed 
inquirers ; other motives are to be resorted to for the 
purpose of awakening and conviction, or with a view to 
deepen impression and arouse to effort. But when we 
aim directly at conversion, and expect conversions to 
follow our labors, we should urge motives of the kind 
hmted at above, — motives under the influence of which 
the sinner will be likely to be converted, and his conver¬ 
sion be genuine. 

I only add further on this subject now, that in our 
preaching and personal efforts to promote revivals of 
religion, to prepare the church for spiritual labors and 
blessings, and to bring impenitent souls to Christ, there 
should be as much of system as possible. The pastor 
should understand what needs to be done. Then he 
15 


170 


PASTORAL THEOLOGY., 


should know, as accurately as possible, what is done, 
and what remains to be done. By careful observation 
and inquiry, he should feel his way^ know where he 
stands, know what to do next, and how to do it. He 
will have occasion often, it may be, to go back and 
repeat efforts which have once been made. For in¬ 
stance, a church may need to be labored with directly 
and repeatedly, in the progress of a revival, that its 
members may be kept awake and humble, united and 
engaged. Also, repeated efforts may be necessary to 
awaken and convince sinners, after such efforts have 
once been faithfully made, and numbers who were first 
awakened have been converted. 

In regard to all these movements, I have only to 
repeat what I said before. Let a minister know where 
he stands, what is the situation of things around him, 
and what is incumbent on him to do. Let him give to 
all his measures as much of system and plan as possible. 
Let him not venture (if he can avoid it) to strike a single 
stroke in the dark. It may be a fatal stroke to some 
poor sinful perishing soul. 

For the want of wisdom and understanding, system 
and plan, much labor is lost in times of revival, and it 
may be worse than lost. Discourses are preached which 
do more hurt than good. Things are done which re¬ 
quire to be undone. Efforts are made, and with the 
best intentions, to promote the work, which serve rather 
to retard than advance the chariot of salvation, rather 
to clog than to roll on its wheels. 


LECTURE Xn. 


REVIVALS OF RELIGION (continued). 


EXTREMES TO BE AVOIDED, AS TO THE AMOUNT OF MEANS EMPLOYED — THE 
SUBJECTS OF A REVIVAL TO BE AWAKENED, CONVICTED, DRAWN OUT FROM 
THEIR HIDING-PLACES, BROUGHT TO REPENTANCE, TRIED AND PROVED, AND 
GATHERED INTO THE CHURCH — IMPORTANCE OF A REASONABLE PROBA¬ 
TION-PROBATIONER’S CLASS. 

In the two previous Lectures I have spoken of the 
means to be employed in promoting revivals of religion. 
As to the extent to which meetings should be multiplied 
and means used, two extremes are to be avoided. The 
first is the extreme of caution; or a scrupulous, need¬ 
less fear of overdoing, — of stepping aside from the 
usual course of means. In the indulgence of this fear, 
religious impressions will languish and die for the want 
of culture. The revival will wane and come to nothing, 
for the want of a \dgorous cooperation and support. 

The other extreme is that of overdoing^ of pushing 
the revival too fast, and thereby injuring its character, 
and bringing it to a speedy close. Good ministers are 
sometimes in danger of doing this, and of doing it with 
the purest intentions. 

The feelings of the vigilant, faithful pastor during a 
season of declension in his church, are well expressed 
by the Psalmist: “ My soul waiteth for the Lord more 
than they that watch for the morning ; I say, more than 
they that watch for the morning^ The figure is that 


172 


PASTORAL THEOLOGY. 


of the literal watchman, who has been patroling the 
streets through the livelong night, and whose eyes are 
turned eastward, with impatient longing, to catch the 
first gleam of breaking day. It is in this state of mind 
that the eye of the anxious, waiting pastor catches the 
first indication of spiritual good. With intense desire 
he watches over it, cherishes it, and does all in his power 
to promote and diffuse it. As it spreads, and becomes 
more and more decisive, his hopes, his confidence, his 
diligence increase. He suffers no inquiring mind to be 
neglected, and no opportunity of promoting the good 
work to pass unimproved. He increases the number 
of his extra meetings to any amount that his strength 
will admit, and that the exigencies of the case require. 

Now all this is very well. No faithful, conscientious 
pastor could think of doing less. But it is just here 
that the danger of that second extreme, to which I ad¬ 
verted, overtakes us. The good pastor rejoices in the 
begun revival; he feels his own responsibility in regard 
to it; his soul is quickened and excited under its influ¬ 
ence ; and he rushes into it under the impression that 
he cannot labor too fast, or do too much in a given time, 
for the promotion of so good a cause. The consequence 
is that he goes beyond his strength, and is soon pros¬ 
trated, and unable to do anything. Or, in his heated, 
excited state of mind, he is chargeable with indiscretions, 
which impair his influence and hinder the progress of 
the work. He changes, it may be, the whole character 
of the revival, and turns it into a scene of excitement 
and extravagance. Or, at best, he hastens what may 
be called the crisis of the revival, and brings it to a 
speedy end. 

There is a degree of awakened activity beyond which 


REVIVALS OF RELIGION. 


173 


the human faculties, in their present state, cannot go, 
and in which they cannot be long sustained. They will 
soon begin to droop, and their energy will be relaxed. 
On this account there is a season in every general re¬ 
vival of religion, when the work is at its height — a sea¬ 
son which may not improperly be termed its crisis. This 
season once past, it is next to impossible to restore it, or 
to make any considerable approaches in that direction. 
The power and glory of the revival have gone by. Lit¬ 
tle more remains to be done, except to pass over the 
ground, secure the precious fruits, and gather in the 
gleanings of the harvest. Hence, every wise minister 
will endeavor to put off this dreaded turn of things as 
long as possible. He will be sure to keep the revival in 
progress; but in such progress that it may be contin¬ 
ued on. He will fear to press the work unduly^ and 
thereby bring it to a speedy termination. 

In the progress of a revival, there are several things 
to be done for those who are the subjects of it. The 
first, as I before remarked, is to arrest their attention; 
to awaken them ; to bring them to serious consideration 
and reflection ; to convince them of their sinful charac¬ 
ter and ruined state ; to make them earnest and anxious 
for the salvation of their souls. This is the first thing 
to be attempted for the impenitent — the first, under 
God, to be accomplished. 

The second is to draw out these awakened persons 
from their hiding-places, and induce them to make their 
feelings known. This second thing is often as difficult 
to be accomplished as the first — sometftnes more so. 
In frequent instances it is more easy to bring persons to 
consideration and deep feeling than it is to induce them 
to declare themselves, and make their feelings known. 

15 * 


174 


PASTORAL THEOLOGY. 


Either fear, or pride, or shame, or something else keeps 
them back, and it is next to impossible to bring them to 
an open declaration of their state. And yet this point 
must be gained, or, it may be feared, they will never 
come into the light and liberty of the gospel. They 
will smother and quench the striving Spirit. Their 
closely-concealed impressions will languish and die. 
Or, if this should not be the result, their sufferings will 
be needlessly protracted, for the want of appropriate 
religious instruction. 

Of all the methods which have been devised for bring¬ 
ing the anxious sinner to an open acknowledgment of 
his case, — next to private, personal conversation,— 
perhaps the inquiry-meeting is the most unexception¬ 
able. There is no trick or artifice about this. There 
is no undue excitement or ostentatious display. ’ Those 
who feel concerned for their souls are invited to meet 
their pastor at a given time and place, to make him 
acquainted with their state of mind, and receive his 
counsels and his prayers. Such, surely, is an unexcep¬ 
tionable meeting; and it has been followed, in thou¬ 
sands of instances, by the most precious results. 

The next point to be gained with the inquiring sinner, 
is to bring him to an unconditional surrender of himself 
to God; or, in other words, to effect, instrumentally, 
his conversion. In some instances, this point and that 
last considered coincide. The struggle in coming to 
an open declaration of one’s case is so great, that the 
decision of this question decides all others. The soul 
is born of GoS. at once. But ordinarily conversion fol¬ 
lows the first disclosure of feeling ; and follows, it may 
be, at some considerable distance. Persons will visit 
their minister, or come to the inquiry-meeting, time 


REVIVALS OF RELIGION. 


175 


after time, and yet not come to the knowledge of the 
truth. This interval is always one of great anxiety to 
the faithful pastor. He regards the souls thus situ¬ 
ated as in a most critical, awful state. They are sus¬ 
pended, as it were, between hell and heaven. They are 
balancing motives and destinies for eternity. In these 
circumstances he feels for them, watches over them, 
prays for them, and accompanies his prayers and efforts 
by the most earnest and appropriate instructions. He 
solicits for them the prayers and the labors of others, 
and does everything he can to prevent their grieving 
away the Holy Spirit, and to bring them to that great 
decision on which is suspended the destiny of their 
souls. 

When an individual begins to indulge a hope in Christ, 
the next thing to be done is to instruct him, prove him, 
and, after a suitable probation, to bring him into the 
church of Christ. There are those, indeed, who attach 
no importance to this period of probation, who deny its 
necessity, and insist that as soon as individuals profess 
to be converted they should be received at once into the 
church. In support of this practice the example of the 
apostles is adduced. The same day in which the three 
thousand were converted they were baptized and ad¬ 
mitted to the church. And the same was true of the 
eunuch, of the jailor, of Cornelius and his family, and of 
many others. 

But in judging of the practice of the apostles, their 
peculiar circumstances must be taken into the account. 
So far as their circumstances and ours are alike, we 
may be bound to follow their example. But where 
there is a wide and manifest difference — as in the case 
before us — we are to practice, not precisely as the 


176 


PASTORAL THEOLOGY. 


apostles did, but as we have reason to think they would, 
were they in circumstances like our own. 

In the age of the apostles there was much less iU'- 
ducement to deception, and proportionally less danger 
of it, than there is at present. The exposure, at that 
period, not only to reproach and shame, but to palpable 
persecution, was so great, that none would be likely to 
make profession of their faith in Christ who were not 
in possession of the great reality. It should be con¬ 
sidered, too, that the apostles were under the immedi¬ 
ate direction of the Holy Spirit, to assist them, not only 
as to their instructions, but in the discernment of char¬ 
acter. In this last respect they were well-nigh infal¬ 
lible. We have evidence of this in the readiness with 
which Peter detected the hypocrisy of Ananias and 
Sapphira, and of Simon the sorcerer. As we have not 
the power to unmask hypocrisy after this manner, so 
neither have we power to decide — as the apostles often 
did upon the spot — who are and who are not proper 
candidates for admission to the church of Christ. We 
lay no claim to the supernatural direction of the Holy 
Ghost in this matter, but are left to the slower processes 
of probation and inquiry. 

But though we dare not follow the example of the 
apostles to the letter in this thing, we do profess to fol¬ 
low it in substance and spirit. The apostles admitted 
persons to the church so soon as they were satisfied of 
their conversion; and we are entitled to do the same. 
The only difference is, they had tlie means of obtaining 
satisfaction sooner, ordinarily, than we can. 

I have said that we are entitled to receive professed 
converts to the church so soon as we can obtain rea¬ 
sonable satisfaction on the question of their piety. But 


REVIVALS OF RELIGION. 


177 


this cannot be obtained in one day, or two. It cannot, 
as a general thing, be obtained in one week, or two. 
Persons need time for reflection and self-examination, 
after they indulge the hope of being converted, before it 
will be prudent for them to offer themselves as candi¬ 
dates for the church. And the church needs time in 
which to judge of the experience, and observe the char¬ 
acter and walk of professed converts, before they can be 
satisfied on the question of their piety, and can prudently 
receive them to the fellowship of God’s people. Satis¬ 
faction^ I repeat, is what the church wants; and as soon 
as this can be obtained, and not before, should the can¬ 
didate for membership be permitted to enrol himself 
among the professed disciples of the Saviour. 

I urge tlie importance of some delay in this matter, 
because churches and ministers have, not unfrequently, 
strong inducements to be precipitate. They rejoice in 
the hopeful conversion of individuals. These persons 
appear well for the time ; they promise well for the fu¬ 
ture ; their Christian friends judge charitably of them, 
and would be glad to see them in the church ; and they 
urge their admission as soon as practicable. In some 
instances sectarian feelings induce to haste. “ If A. B. 
does not join our church now, he will join some other, 
and we shall lose him.” But the discreet and faithful 
pastor will not be much influenced by motives of this 
nature. He considers the danger to religion of publicly 
pronouncing an individual a convert before he has been 
sufficiently tried. He considers the danger to the church 
of prematurely pressing a person into it, whose seeming 
goodness may be very transient, and whose impressions 
and hopes may soon vanish away. He considers the 
danger to the individual himself of encouraging him in 


178 


PASTORAL THEOLOGY. 


an unfounded hope, and of placing him in a situation 
where, if he is not converted, it is hardly likely that he 
ever will be. The example, too, will have an influence, 
and may lead to greater evils in the case of others, than 
would be likely to result from that actually in hand. 
Impressed by considerations such as these, the wise min¬ 
ister will hesitate, at least for a time. He will seek that 
satisfaction in a temporary probation which, from the 
nature of the case, he can obtain in no other way. A 
little delay can be of no essential injury to any one ; 
while undue precipitancy may put at hazard the most 
important interests. 

But while I urge a reasonable delay in gathering new 
converts into the church, there is such a thing as unrea¬ 
sonable delay. It is not uncommon for hopeful converts 
— either from the suggestions of their own minds or the 
influence of others — to put off a public profession of 
religion till they lose the ardor of their first love, become 
cold and worldly in their feelings, and their minds are 
filled with doubts and fears ; and then they ar4 afraid 
to perform the duty. And so they hide their light under 
a bushel, and lead a comfortless and useless course of 
life, it may be for years, halting between two opinions, 
and enjoying neither religion nor the world, till at 
length another revival wakes them up, and brings them 
to the position which they ought to have taken long be¬ 
fore. There is a medium somewhere — a safe and proper 
medium — between the extremes of precipitancy on the 
one hand, and of delay on the other, which every pastor 
should endeavor to find and take. Nor is it to be un¬ 
derstood that this medium-line is an unvarying one. 
Satisfaction^ I repeat again, is what the church wants. 
This is all it wants. But satisfaction may be gained in 


REVIVALS OF RELIGION. 


179 


respect to some persons much sooner than others. Here 
is a person, we will suppose, of mature age, of sober, 
discreet life, of good reputation in the community, who 
becomes a hopeful convert. The evidence of his con¬ 
version is clear and decisive. Of such an one satisfaction 
may be gained in a little time. He will satisfy the 
church as soon, perhaps, as he has satisfied himself. 
Here is another professed convert in mere childhood, or 
early youth. Or, he is one whose previous character 
has been vicious and profligate. The evidence of his 
conversion may seem to be clear. And yet, from the 
nature of the case, lie cannot satisfy the church so soon 
as the individual first supposed. His Christian friends 
will need to watch over him for some considerable time 
— if he is wise he will wish them to do it — before they 
can be satisfied that the seat of his corruptions has been 
broken up, and that his future life will be honorable to 
the gospel. 

The period which elapses between the first dawnings 
of hope and a public profession of religion is one of 
gi*eat interest and importance, not only to the supposed 
convert himself, but to his Christian friends and to the 
church. It is one when the mind is peculiarly open to 
instruction and impression, and which should be turned 
to the best account. It is also a period, in some respects, 
of more than ordinary exposure, during which the inex¬ 
perienced convert needs, perhaps more than he ever will 
again, a friendly and watchful care. 

I have often thought that we needed some provision 
in our churches, beyond what we now possess, for the 
special benefit of hopeful converts during the period of 
their probation for the church. Under a sense of this 


180 


PASTORAL THEOLOGY. 


necessity, an expedient was proposed several years ago,^ 
which met the approbation of some of our more judicious 
ministers, but has not heen extensively adopted in prac¬ 
tice. I shall take the liberty to repeat it here : 

Let a class be formed of such as have become hope¬ 
fully pious, to be denominated the probationer's class ; 
and as fast as others begin to give evidence of piety, let 
them be induced to join it. This should be considered 
as the first step towards a public profession of religion. 
Having taken this step, individuals may be expected to 
remain in the class for a longer or shorter period, accord¬ 
ing as age and other circumstances may seem to dictate. 

The members of this class should be regarded as on 
probation for the church, as under the inspection of the 
church, and should be the subjects of much prayer, and 
of continual and appropriate religious instruction. For 
the purpose of instruction, they should be accustomed 
to meet the pastor at stated seasons ; and should be vis¬ 
ited individually by the pastor and by other members 
of the church. The object should be to give them clear 
and correct views respecting the nature and evidences 
of piety, that they may not be deceived respecting their 
own characters ; to watch the progress of their minds, 
and the exercises of their hearts, that a correct judgment 
may be formed respecting them; and to acquaint them 
fully with the duties and responsibilities connected with 
a public profession of religion, that they may be able to 
count the cost, and to come forward with right appre¬ 
hensions to the work of the Lord.” 

The advantages to be expected from the measure 
here proposed are many. 


1 See Spirit of the Pilgrims, vol. iv., p. 656. 


REVIVALS OF RELIGION. 


181 


1. Ill the important interval between conversion and 
a public profession of religion, young converts will not 
be left exposed to temptation with nothing thrown 
around them for their security. 

2. Opportunity will be afforded to lengthen the period 
of probation, especially in those cases that seem most to 
require it. Owing to the exposed situation of persons 
during this interval, ministers are under strong tempta¬ 
tions to shorten it. But the honor of religion and the 
safety of the church require that it should not be un¬ 
duly shortened. Persons must have time for instruction 
and self-examination. Still, the duty of a public pro¬ 
fession of religion must not be suffered to pass out of 
their minds. Measures should be taken to keep the 
subject contmually before them, to make it one of 
thought and care, and to prepare them for it in the best 
possible manner. 

3. It is an obvious advantage of the probationer’s 
class, that persons will be likely to come into the church 
with more adequate and better views. Individuals not 
unfrequently become pious in families where they have 
not had much religious instruction. They have hardly 
been taught the first principles of the gospel. Now to 
such persons, as well as to all others, this period of pro¬ 
bation must be one of great benefit. Having been in¬ 
structed in the class as to the nature and evidence of 
true piety, and the more important parts of Christian 
doctrine and duty, they will be likely to come into the 
church more truly evangelical Christians than could 
otherwise be expected. 

4. The method here proposed will be likely to keep 
those out of the church who do not truly belong there. 
It is a great injury to unconverted persons to admit 

16 


182 


PASTORAL THEOLOGY. 


them into the church; and it is a source of constant 
hazard and trouble to the church to receive them. 

Now the probationer’s class will be like the fan spoken 
of by the forerunner of Christ, to separate between the 
chaff and the wheat. A principal object of it should 
be to try the characters of its members, that those who 
are found wanting may be set aside, and those who are 
approved may be made manifest. 

5. Another good effect of the measure proposed will 
be to bring all those in a congregation who are properly 
entitled to the privileges of the church to become its 
members. There is usually a class of persons in every 
congregation who indulge a hope in the mercy of God, 
and give some evidence of piety, who are not prepared, 
as they think, — nor are they in a way to be prepared, 
— to profess Christ before men. Such persons should 
be induced, and in most instances would be pleased, to 
join the probationer’s class ; and here, under a course 
of appropriate instruction, their minds would soon come 
to be decided, one way or the other. 

6. It may be hoped, too, that the plan here recom¬ 
mended may be a means of raising the prevailing stand¬ 
ard of piety. There is no period more favorable to 
permanent religious impressions than that immediately 
subsequent to conversion. This is the day of one’s es¬ 
pousals,— the season of his first love. The mind and 
heart are now susceptible and open. The views now 
inculcated as to practical religion will be likely to re¬ 
main. Hence the opportunity is a very favorable one 
in which to raise the standard high, and lead persons 
onward and upward to the elevation of the gospel.” 

The probationer’s class is more particularly adapted 
to seasons of revival; though in our larger congrega- 


REVIVALS OF RELIGION. 


183 


tions, it may be, appropriate at all seasons. It will be 
an advantage to persons of every age, but more espe¬ 
cially to the young; those who are awakened and con¬ 
verted in our Sabbath-schools, and are coming forward 
to the communion of the church. Let such persons 
have a season of probation and instruction, and if they 
continue to afford satisfactory evidence of piety, let 
them be joyfully received into the number of God’s 
people. If they really are the children of God, who 
would dare to exclude them from their Father’s table ? 


LECTURE XIII. 


EEVIVALS OF RELIGION (continued). 


PROTRACTED MEETINGS NOT NOVELTIES IN THE CHHRCH — AN INSTRUMEN¬ 
TALITY OP MUCH POWER — OBJECTIONS TO SUCH MEETINGS CONSIDERED — 
BENEFITS OF THEM WHEN PROPERLY CONDUCTED — QUERIES IN REGARD TO 
PROTRACTED MEETINGS SOLVED — SHOULD BE UNDER THE DIRECTION OF 
THE PASTOR, AND BE FOLLOWED BY MUCH PASTORAL LABOR.! 


Prominent among the means of promoting revivals 
of religion in former years were protracted meetings^ or 
meetings continued for a considerable portion of the 
time through several successive days. It is proposed to 
offer some remarks in relation to these meetings. 

I commence by saying that they are not, what they 
are sometimes represented to hQ^novelties in the church. 
So far from this, they are of great antiquity, and have 
been continued, in one form or another, through almost 
every period of the church’s history. At the religious 
festivals, under the former dispensation, the people of 
God were required to assemble from all parts of the 
land, and their religious solemnities were continued for 
several successive dayg. So great was the interest on 
one of these occasions, that when they had been together 


1 This Lecture was written more than twenty years ago, at a time when pro¬ 
tracted meetings were more frequent than they are now. It was written under 
a close, a solemn, and prayerful consideration of the subject; and on a careful 
revision I find very little that I wish to change. I commend it anew to the con¬ 
sideration of pastors and churches. 


REVIVALS OF RELIGION. 


185 


seven days, “ the whole assembly took counsel to keep 
other seven days” (2 Chron. xxx. 23). 

Previous to the day of Pentecost, the disciples held a 
protracted prayer-meeting. “ They continued with one 
accord in prayer and supplication,” from the time of 
Christ’s ascension jintil the Spirit came, a period of eight 
or ten days. Also, after the Pentecost, ‘‘ they continued 
daily, with one accord, in the temple, and in breaking 
bread from house to house ” (Acts ii. 40). 

At Ephesus Paul preached in the Jewish synagogue 
“ for the space of three months, disputing and persuad¬ 
ing the things concerning the kingdom of God. But 
when divers were hardened and believed not, but spake 
evil of that way before the multitude, he departed from 
them and separated the disciples, disputing ”— that is, 
reasoning^ teaching — “ daily in the school of one Ty- 
rannus. And this continued by the space of two years; 
so that all that dwelt in Asia heard the word of the 
Lord Jesus.” Here was an apostolical protracted meet¬ 
ing, continuing, not for a few successive days, but for 
more than two years. The result was, that “ mightily 
grew the word of God, and prevailed” (Acts xix. 8-20). 

The annual festivals in the primitive Christian church 
were many of them stated protracted meetings. Thus 
in the celebration of Easter, “ religious services were 
held, not only on Easter-day, but during the whole week 
following.” The canons of the church required that 
“ servants should rest from then: labors during the 
whole week, that they might attend the sermons and 
other offices of divine worship. In many of the larger 
churches, religious service was held every day during 
the whole season of Lent.’’ ^ 

1 See Henry’s Comj)€ndium of Christian Antiquities, pp. 271-277. 


186 


PASTORAL THEOLOGY. 


In the Scotch Presbyterian churches, the Lord’s Sup¬ 
per is administered but once in a year, and the occasion 
is observed as a great religious festival, during which 
preaching and other religious exercises are continued 
for several days. These have often been seasons of great 
spiritual refreshing. It was on a sacramental occasion 
that a sermon was preached at the Kirk of the Shots 
which resulted in the conversion of five hundred souls. 

In the labors of the revivalists in this country more 
than a hundred years ago, we often find them holding 
daily successive meetings in the same place. During a 
season of revival in the county of Hanover, Virginia, 
the people were visited by Rev. William Robinson. For 
four days he continued among them, preaching to the 
crowds that assembled at their place of worship.” This 
is spoken of as a remarkable season.. ^ 

The late Dr. Cone of New York received his first 
religious impressions at the “ Great Hopewell Meeting,” 
— a protracted meeting held in New Jersey, in 1793. ^ 

I make these statements for the purpose of obviating 
an objection to protracted meetings that they are of re¬ 
cent origin — an innovation in the church. Whatever 
else may be said against them, the charge of novelty, 
certainly, is not well founded. 

It must be acknowledged, however, that in years past 
they were more common among evangelical Christians 
in this country than they had been before; and they 
were held more specifically with a view to promote revi¬ 
vals of religion. It should also be acknowledged with 
devout gratitude that in many instances they were fol¬ 
lowed with the best results. Thousands and thousands 

1 Memoir of Rev. Samuel Davies, p. 11. 

2 Christian Review, vol. xxi., p. 46. 


REVIVALS OF RELIGION. 


187 


of immortal beings are now in the kingdom of Christ, 
— some in this world and some in heaven — who were 
brought there through the instrumentality of protracted 
meetings. Hundreds are now in the Christian ministry, 
in our own country and in foreign lands, who owe their 
conversion to the same means. 

The protracted meeting is obviously an instrumental¬ 
ity of great power. The gospel itself is a powerful in¬ 
strument ; and in a series of successive meetings it may 
be-preached with peculiar advantage, and often with a 
mighty efficacy. These meetings serve to restrain and 
to hold in check, at least for a time, that overflowing 
tide of worldliness by which religious impressions are 
so often choked or swept away. They not only bring 
divine truth before the mind, but hold it there till an 
impression is made .too deep to be effaced. 

At the close of public worship on the Sabbath, it is not 
uncommon for persons, and more especially young per¬ 
sons, to leave the house of God with very serious im¬ 
pressions. They feel the importance of religion, — feel 
their need of it, — and are ready to resolve that they 
will give it their attention. Something must be done, 
and for the time they feel resolved that something shall 
be. But as the cares and pleasures and business of the 
week crowd upon them, their religious impressions wear 
off*, and their good resolutions are forgotten. Probably 
this same process of awakening and impression on the one 
hand, and of relapse and forgetfulness on the other, is 
often repeated until the conscience becomes seared and 
the heart is hardened. It is in this way that the hearts 
of men, under the gospel, actually do become hard as 
the adamant rock. 

Now this difficulty in the way of conversion — which 


188 


PASTORAL THEOLOGY., 


all who understand the subject know is as common as 
it is formidable — the protracted meetings are adapted 
to obviate; and it is to this circumstance, under God, 
that their power is, in great measure, to be attributed. 
Religious impression in these meetings is followed closely 
up. Before the effect of one sermon is lost, another is 
heard. And soon the arrow of truth has pierced too 
deep to be easily extracted. A wound is inflicted which 
none but the Great Physician can heal. The current of 
the affections is changed, and the soul is born of God. 

In the protracted meeting we do, on the subject of 
religion, what we should be likely to do on any other 
subject in reference to which it was our object to make 
an impression. If we wished to present any other sub¬ 
ject (for example, that of temperance^ or education, or 
political reforni) in a strong light, and deeply to impress 
it upon the community around us, we should not con¬ 
tent ourselves with delivering a formal discourse upon 
it once in seven days, meanwhile suffering it to pass into 
forgetfulness; but we should have set conventions and 
eloquent speeches, and make it matter of daily discussion 
and conversation. We should present it in various atti¬ 
tudes and lights, not suffering it to grow cold, or to be¬ 
come stale and uninteresting by neglect. In something 
like this manner the subject of religion is presented in 
the protracted meeting; and interesting, absorbing, as 
the subject is in itself—urged upon us, as it is, by so 
many and powerful motives — I do not wonder that it 
makes an impression. The wonder is that it does not 
make more. 

Let it not be thought that in speaking thus of the 
adaptation and tendencies of protracted meetings, or of 
any other means of grace, we detract aught from the 


REVIVALS OF RELIGION. 


189 


necessity or sovereignty of the operations of the Holy 
Spirit. It is, indeed, the work of the Spirit to give 
power to means, and make them etfectiial to the sancti¬ 
fication of the soul. Without him we can do nothing. 
But since, in performing his appropriate work, the Spirit 
operates through the medium of our faculties^ and in 
conformity with the established laws of the human mind, 
there is as much occasion for a wise adaptation of means, 
and we may reason with as much propriety in regard to 
their tendencies and effects, as though the special opera¬ 
tions of the Spirit were not needed or concerned. 

Several objections have been urged against protracted 
meetings which it may be necessary briefly to consider. 

It has been said, in the first place, that they are cal¬ 
culated to produce a feeling of false dependence, — a 
dependence upon meetings and means, rather than upon 
the Holy Spirit. With regard to this objection I have 
several remarks to offer. And first, the objection itself 
is an indirect testimony to the power of protracted 
meetings. Were it not for this power, they certainly 
could have no tendency to generate a spirit of depend¬ 
ence on the meetings themselves ; their tendency would 
be in the other direction. But may not the evil re¬ 
ferred to in the objection (and it must be confessed that 
there is danger of it) be obviated in the manner of 
conducting these meetings ? May there not be so much 
of prayer mingled with the other exercises, and so much 
be said as to the necessity of the Spirit’s power, as to 
deepen, rather than weaken, the impression that without 
him we can do nothing? And*besides, will not the Di¬ 
vine Spirit himself be likely to take care of his own 
honor in this thing ? When he sees a feeling of false 
dependence growing up, will he not be likely to with- 


190 


PASTORAL THEOLOGY. 


draw his aid, and show his people that they cannot pro¬ 
ceed alone ? Will he not in this way rebuke their false 
dependence, and teach them where their great strength 
lies ? 

I know that the human heart is proud and treacher¬ 
ous, and always prone to pervert success in the use of 
means into an occasion of confidence in means. But 
this is no reason why we should cease to use means — 
the most powerful means, — those best calculated to 
insure success. It is a reason, rather, why we should 
watch our deceitful hearts, and guard against that dan¬ 
gerous perversion of which we have spoken. 

It is objected again to protracted meetings that they 
lead to a disregard of the stated services of religion. 
Persons will come to like other ministers better than 
their own, and prefer the protracted meeting to the 
stated services of the Sabbath. It will be seen that in 
this objection we have another indirect testimony to the 
power and interest of protracted meetings. For if they 
were not meetings of power and interest, they could 
never result in those evils which the objection supposes. 
Nor with all the interest which attaches to them can 
they result in these evils, if the pastor of a church is 
what he should be; if he maintains his place, and if 
the meetings are conducted in a proper spirit and man¬ 
ner. To be sure, if a pastor is cold, formal, and dull, 
manifesting but little interest in the subject of religion, 
either in his public performances or parochial labors, 
a protracted meeting may lead a people to feel dissatis¬ 
fied with their own minister; and so would ministerial 
exchanges be likely to produce the same result. Per¬ 
haps a people ought to feel dissatisfied with such a min¬ 
ister. Or when a minister retires from his post during 


REVIVALS OF RELIGION. 


191 


a protracted meeting, gives up the direction of aifairs to 
others, perhaps to strangers, and consents to be a mere 
underling at their disposal, it may not be easy for him 
to recover afterwards the respect and confidence which 
he has lost. But when a minister is what he should be, 
— one who loves revivals, and labors to promote them; 
one who stands erect before his people as their organ 
and their guide, whoever else may be present, and whose 
heart and hand are in his work, — I can see no tendency 
in protracted meetings to create dissatisfaction with such 
a minister; certainly not, unless they are conducted in 
a very improper manner. 

Neither can I see any inherent tendency in these 
meetings to promote dissatisfaction with the services of 
the Sabbath. If persons become Christians at the pro¬ 
tracted meeting, they will love the Sabbath. They will 
love it better and prize it higher than they ever did be¬ 
fore. Or if any Christians have been wrongly instructed, 
or have come to entertain erroneous impressions in re¬ 
gard to this matter, I know of no place where they can 
better be set right than in a well-conducted protracted 
meeting. Let them be plainly told the design and 
object of these meetings ; that they are an extroLordinary 
means of grace, which cannot be made common, which 
cannot with propriety b^ often repeated, and that Chris¬ 
tians must rely chiefly (as they ought to) upon stated 
services, and especially upon those of God’s holy day, for 
that spiritual instruction and edification Which they 
need. 

It is further objected that protracted meetings tend 
to produce rather a fitful than a steady religious life. 
Persons will arouse themselves, and appear very religi¬ 
ous at the time of the meeting, and relapse into slumber 


192 


PASTORAL THEOLOGY. 


during the remainder of the year. It is remarkable that 
in this objection, as in those above considered, we have 
a convincing testimony to the power and interest of pro¬ 
tracted meetings. Were not this true of them, they 
would fail to produce in the characters referred to so 
much as a religious fit. These persons would slumber 
through the protracted meeting just as they do through 
the other services of the year. But may not the evil 
alleged in the objection be not only avoided but cured in 
the protracted meeting, and cured there as well as any¬ 
where else? May not Christians be addressed in the 
meeting, on this very subject, and be solemnly warned 
against the evil to which they are exposed ? 

. The services of the Sabbath sometimes induce a fitful 
religion. Persons put on their religion for the Sabbath, 
as they do their Sunday clothes, and put both off to¬ 
gether when the Sabbath is past; and what shall be 
done for the remedy of this evil ? Shall we dispense 
altogether with the services of the Sabbath? or shall 
we employ some portion of the Sabbath hours, when we 
have the persons in question before us, in instructing 
and warning them in respect to the evil into which they 
have fallen ? And so of the protracted meetings. In¬ 
stead of dispensing with them altogether, and thus 
losing the benefit of them, because some persons abuse 
them in the way supposed, let them be improved, as there 
shall be occasion, for the purpose of correcting the evil, 
and instructing those who are exposed to it, in regard 
to their duties and their dangers. 

It is objected yet again to protracted meetings, that 
they are calculated for excitement rather than for sound 
instruction, and are liable to result in spurious conver¬ 
sions and unfounded hopes. But the evils here alleged 


REVIVALS OF RELIGION. 


193 


can hardly be realized, except where the meetings are 
grossly perverted and abused. I know that noisy, in¬ 
discreet men may aim chiefly at excitement, and may 
succeed in producing a ferment of the passions, which, 
from the necessity of the case, will quickly subside. 
They may do this anywhere ; they may do it in the house 
of God on the Sabbath, they may do it in the weekly 
prayer-meeting, they may do it in the protracted meet¬ 
ing. But this need not he done in the latter more than 
in the former. It will not be done by enlightened, dis¬ 
creet, evangelical men: they will aim in such meetings, 
as everywhere else, to instruct their hearers ; and will 
endeavor that whatever impressions may be produced, 
or changes wrought, they shall be the result of sound 
and faithful instruction. And I know of no place where 
such instruction may be imparted with more effect than 
in the protracted meeting ; or where false and spurious 
conversions may be more thoroughly exposed. 

Other objections to protracted meetings, such as that 
they are of a disorderly character, that they consume an 
unreasonable portion of time, and that they impose too 
great a labor upon mmisters, are hardly worthy of seri¬ 
ous consideration. If a mmister is in feeble health, and 
unable to endure the labor of such a meeting, he should 
not attempt it. For the mere purpose of holding or at¬ 
tending a protracted meeting, let no one put at serious 
hazard his life or his usefulness. 

On the whole it is manifest, as I have already said, 
that these meetings are an instrumentality of great 
power; that they have accomplished already a vast 
amount of good ; that, if properly conducted, they may 
do much good in years to come; that the evils some¬ 
times attending them are not inherent, but incidental, 
17 


194 


PASTOKAL THEOLOGY. 


and ought to be avoided ; and that the meetings them¬ 
selves should not be altogether reprobated or laid aside. 
Let them be instituted at proper seasons, and conducted 
in a judicious and faithful manner, and there need be 
no fear as to the results. The gospel of Christ, with its 
holy truths and persuasive motives, is the grand instru¬ 
ment employed in these meetings; and when this gospel 
is faithfully preached, from day to day, in the ears of a 
thoughtless, careless multitude, accompanied with appro¬ 
priate devotional exercises, what Christian need fear as 
to the result ? What Christian can give way to fear 
without distrusting either the power of the gospel, or the 
faithfulness of a covenant-keeping God ? 

There is another reason why enlightened orthodox 
ministers should not go upon the plan of dispensing alto¬ 
gether with protracted meetings. Ministers of another 
stamp will not dispense with them. They have learned 
their power, and they will avail themselves of it to pro¬ 
mote their designs. Hence, if judicious men abandon 
them altogether, they abandon them to those who will 
employ them with great effect, and, it may be feared, 
often with bad effect. Perhaps some will think this a 
reason why judicious men should let protracted meetings 
alone. But so it does not appear to me. So we have 
not acted in respect to other things. Because infidels 
have done a vast deal of mischief by the circulation of 
their pernicious tracts, we do not cease to circidate ours. 
Because the minds of thousands of children are per¬ 
verted and poisoned in a certain class of Sabbath-schools, 
we do not think it best to put a stop to all Sabbath- 
school instruction. So far from this, we feel constrained, 
impelled, to push our Sabbath-school efforts with the 
greater vigor. And so I think we should do in regard 


REVIVALS OF RELIGION. 


195 


to protracted meetings. Let us endeavor to show to 
the community around us the difference between Tin 
orderly religious meeting, and one that is disorderly; 
between one of sound religious instruction, and one of 
mere excited passion; between one whose results are 
only good, and others where the results are evil. But 
if protracted meetings are to be revived and continued, 
several important inquiries present themselves in regard 
to them. 

And first, how frequently ought they to be held in 
the same place ? In answer to this question, I think no 
definite rule can be given. They may be held more fre¬ 
quently in some places than in others. Where the pop¬ 
ulation is numerous, and frequently changing, protracted 
meetings may be held more frequently than in societies 
where the number of inhabitants is small and more sta¬ 
tionary. In no place, however, are they to be made com¬ 
mon. This would defeat, in great measure, their object. 
They are to be regarded everywhere as an extraordinary 
means of grace, to be resorted to only under special cir¬ 
cumstances, and wlien the indications of Providence shall 
seem to render such a measure expedient. 

As a pastor and church must necessarily be guided, 
in great measure, by circumstances, in determining upon 
a protracted meeting, it may be inquired, secondly, what 
circumstances are to be regarded as unfavorable to such 
a meeting, and as rendering the appointment of it inex¬ 
pedient. 

In answer to this inquiry, several things may be men¬ 
tioned ; such as unsettled difficulties in a church, which 
must necessarily embarrass a meeting, hinder prayer, 
and prevent a blessing. Or the season of the year may 
be unfavorable. People may be unusually occupied. 


196 


PASTORAL THEOLOGY. 


have no leisure, and cannot reasonably be expected to 
aflend a meeting. Or there may be no particular desire 
felt, or interest manifested, in relation to a protracted 
meeting, or to any other means of promoting a revival. 
Or if a pastor has reason to believe that a considerable 
portion of his people are laying too much stress on such 
a meeting, — depending on it to create a revival, — he 
may well be excused in deferring to gratify them till he 
has had time, at least, to correct their mistakes, and 
prepare them to engage in a protracted meeting, with 
profit to themselves, and with a reasonable prospect of 
good to others. 

It may be inquired, again, whether it is proper, in any 
case, to commence a protracted meeting until the church 
is awakened and humbled, and a revival of religion is 
actually begun. In answer to this inquiry, I remark, 
that however desirable it may be to enter upon the ser¬ 
vices of a protracted meeting in the midst of a revival, 
still, I do not think it necessary, in all cases, to delay 
an appointment until a revival is actually begun. Such 
a meeting may be the means of commencing a revival, 
as well as of promoting it after it has commenced. 

The mode of conducting a meeting, and the subjects 
presented in it, will of course vary according to circum¬ 
stances. If a meeting commences in the midst of a 
revival, those engaged in it will enter directly into the 
work. The subjects discussed, and the mode of discuss¬ 
ing them, will be appropriate to the particular state of 
things at the time. But if a meeting commences while 
there are yet no decided indications of a revival, the 
first object will be to prepare the way for one, and to 
promote it. The meeting, at first, may be a church- 
meeting — a continuous prayer-meeting for the church. 


REVIVALS OF RELIGION. 


197 


Nor should it be open for the impenitent, until the 
church is prepared, by humiliation and confession, and 
a renewed self-consecration to God, to enter directly 
and vigorously on the work of saving souls. 

As to the mode of conducting a protracted meeting, 
no precise and uniform rule can be given. It may be a 
continued conference meeting, or there may be stated 
sermons, or the two may be blended together. But 
whatever form the meeting may take, there should be, 
at every stage of its progress, a feeling of entire depend¬ 
ence on the aids and influences of the Holy Spirit, and 
much earnest prayer, in private and in public, that those 
precious influences may be bestowed. At the same time, 
there should be a deep sense of the importance of means, 
and of wisdy adapted means, and an earnest endeavor 
to employ those very means which the Holy Spirit will 
he most likely to approve and bless. 

Another important inquiry on this subject respects 
the most proper time of bringing a protracted meeting 
to a close. How long should it continue ? When 
should it end ? To these questions it is impossible to 
give any precise answer ; but I will state my views in 
regard to them as definitely as possible. A protracted 
meeting should not close (unless there be some peculiar 
impediment or discouragement in the way of its contin- 
liaqce) until the object of it is, in some good degree, 
attained; until Christians are humbled, revived, and 
quickened, and impressions are made upon the impeni¬ 
tent which will not be lost. It should not close, if pos¬ 
sible, until an impulse has been given to the work of 
the Lord, under the influence of which this blessed work 
will be likely to go forward. 

On the other hand, such a meeting should close be- 

17 * 


198 


PASTORAL THEOLOGY. 


fore it is (so to speak) worn out^ and before the interest 
of it begins materially to subside. It may be said of 
a protracted meeting, as of an individual sermon, it 
should always close before those attending upon it are 
tired of it. It should close while they are wishing it to 
be continued longer. Then they will hope and ask thjat 
it may be repeated. 

Our last inquiry relates to the feeling with which a 
protracted meeting should be brought to a close. And 
in considering this point, I assume that the meeting has 
been in some good degree successful; that it has been 
the means either of commencing or advancing a revi¬ 
val of religion ; and that during the revival it is brought 
to a close. Under these circumstances, it is important 
that the meeting close, not with the feeling that the re¬ 
vival must necessarily terminate with it, but that, under 
a system of continuous and appropriate labor, the good 
work is to go on, from week to week and month to 
month, till the number of converts is greatly multiplied. 
With the prevalent feelings and impressions, the expec¬ 
tations and purposes of a church at such a time, the 
actual results will be likely to correspond. If Christians 
have so identified the revival with the protracted meet¬ 
ing as to feel that the former must stop because the 
latter does, in all probability it will stop. Both will 
come to an end together. But if Christians feel, on the 
contrary, that although one means of promoting the 
revival which God has blessed is about to cease, still 
there are other means which God is equally able to 
bless: if they enter on a vigorous and faithful use of 
these other means, earnestly imploring the divine bless¬ 
ing upon them, and looking, expecting that through 
them the revival is to be continued, in all probability 


REVIVALS OF RELIGION. 


199 


it will be continued. According to the faith of God’s 
people at such a time, so may they hope it will be done 
unto them. 

It must be admitted, however, that to bring a pro¬ 
tracted meeting to a close in the best time and manner, 
in such a manner as not to interrupt an existing revi¬ 
val, requires not only skill and wisdom, but much graxie 
and faith. The thing may be done : it has been done ; 
but unless there is great caution and effort, united with 
persevering prayer, the revival will be interrupted and 
hastened to its close. 

I conclude this discussion with two remarks : First, 
let all the exercises of a protracted meeting, like all the 
other services of a church, be under the supervision and 
direction of the pastor. If a church ever needs her pilot 
at helm, her teacher at her head, it is during a season of 
protracted religious exercises, in a time of revival. Nor 
has he any liberty or right, at a period of so much in¬ 
terest and responsibility, to desert his post, or to yield 
it up to others. 

Secondly, the services of a protracted meeting re¬ 
quire to be followed up by much faithful 'pastoral labor. 
They go to prepare the way for such labor, and render 
it indispensable. New converts must be instructed and 
watched over; anxious individuals must be visited, 
prayed with, and directed to the Saviour; frequent 
meetings must be held for inquirers and others, and the 
whole field of pastoral labor must be superintended and 
cultivated. The labor incident to a season such as this 
is indeed very great; but then it is pleasant labor. It 
is the labor and the joy of harvest. The pastor has 
been, it may be, for a long time breaking up the fallow 
ground, and casting abroad the precious seed; and now 


200 


PASTORAL THEOLOGY. 


he is permitted to thrust in the sickle, and gather home 
the ripened sheaves. Who among our pastors shall 
first engage in this blessed work ? Who shall first be 
partakers of this joy ? 


LECTURE XIY. 


REVIVALS OF RELIGION (continued). 

EVANGELISTS — PRIMITIVE EVANGELISTS DESCRIBED AND APPROVED — MOD¬ 
ERN EVANGELISM AS A SYSTEM DISAPPROVED — REASONS AGAINST IT URGED 
— OBJECTIONS ANSWERED. 


Evangelists are expressly mentioned among the as¬ 
cension gifts of Christ. When he ascended up on high, 
and received gifts for men, “ he gave some apostles, 
and some prophets, and some evangelists^ and some 
pastors and teachers ’’ (Eph. iv. 11). 

As to the particular office and work of the evangel¬ 
ists here spoken of, there can be no doubt. Philip was 
an evangelist and from the brief account which we 
have of his labors, it would seem that he was an ardent 
and successful itinerant minister or missionary, who for 
the most part published the gospel in regions where it 
had been but little known. We first hear of him as a 
preacher at Samaria, where his labors were followed by 
a great and precious revival of religion. Next, we find 
him instructing and baptizing the Ethiopian eunuch. 
Some time after, we hear of him at Cesarea, which he 
seems to have made his home. (Acts xxi. 8). 

Timothy was an evangelist, and his office and work 
were evidently the same with those of Philip. (2 Tim. iv. 

1 Not Philip the apostle, but Philip who was first a deacon. See Acts vi. 6; 
xxl. 8. 


202 


PASTOEAL THEOLOGY. 


5). He was the chosen companion and assistant of 
Paul, and often travelled with him. 

Am ong the primitive evangelists, whose names occur 
in the New Testament, were Titus, Luke, Mark, and 
many others. They were the missionaries of those 
times, who penetrated into regions near and remote, 
and were chiefly instrumental in spreading the gospel 
through the vast Roman world. Such is the account 
given of them in the Scriptures, and the representation 
is confirmed by the testimony of Eusebius. He describes 
the evangelists as a class of ministers who aided the 
apostles in their labors, not by taking the charge of 
churches, hut by acting as itinerant preachers and teach¬ 
ers, wherever their assistance was needed.^ Very nearly 
resembling them in point of ofiice and work are the 
missionaries of our own times, — both those who go to 
the heathen, and those who labor in the more destitute 
parts of our own country. Such men are pioneers in 
the Christian conflict and work, who break up the 
ground and prepare the way for pastors to come after 
them. Their duties are not only prior, in the order of 
nature and time, to those of the settled pastor, but they 
possess, to say the least, an equal importance. They 
more nearly resemble those of the apostles and first 
evangelists; and such men have a better claim to be 
called successors of the apostles than perhaps any other 
in the world. V^ould that evangelists of this primitive 
stamp were multiplied a hundred-fold! The world hath 
need of them. 

But there is another sense in which the term “ evangel¬ 
ist ” has been frequently used ; and it is of the class of 
men which the term so used designates that we are now 


1 Ecc. Hist., lib. v., chap. 9. 


REVIVALS OF RELIGION. 


203 


to inquire. These are not missionaries to the heathen, 
or to the destitute within our own borders, but revival¬ 
ists hy profession, whose calling it is to labor among the 
churches and pastors, to stir them up to a consideration 
of their duties and delinquencies, and take the lead in 
promoting revivals of religion. These may be called 
modern evangelists, in distinction from those of the 
primitive stamp. By some they are regarded as of 
great importance in the church — an instrumentality 
which can hardly be dispensed with. By others they 
are regarded as intruders upon the work of pastors, and 
disturbers of the churches, whose assistance is not to 
be desired or sought. It becomes, therefore, a question 
of serious interest, in connection with the general sub¬ 
ject of revivals: Are evangelists, in the sense in which 
we here use the term, needed in our churches? Are 
they to he countenanced and encouraged ? Is a system of 
evangdism after this pattern to he entered upon, and pro¬ 
vision to he made for it accordingly ? 

It will be seen that the question, as here stated, re¬ 
lates rather to evangelism as a system than to the en¬ 
couragement of individuals whom in seasons of prevail¬ 
ing coldness and declension God may have raised up 
and specially qualified to go forth, with trumpet tongue, 
and proclaim his truth. Such individuals have made 
their appearance, from time to time, through the whole 
period of the church’s history. Such were many of the 
old prophets, under the former dispensation. Such was 
John the Baptist,— “ a burning and a shining light; ” 
— “ the voice of one crying in the wilderness.” Such 
were Luther and many of the Reformers of the sixteenth 
century. Such were Whitefield, the Wesleys, the Ten- 
nents, and other honored instruments, in the great re- 


204 


PASTORAL THEOLOGY. 


vivals of the last century. Such were Christmas Evans 
and Summerfield, and our own Nettleton ; to say noth¬ 
ing of honored individuals, in different countries, who 
are still alive. Such men God evidently raised up and 
prepared for their high vocation. His love was glowing 
in their hearts ; his word was as a fire shut up in their 
bones. They were endowed with gifts and grace for 
their work, and they went forth to it with a mouth and 
wisdom which no adversary could gainsay or resist. 
There should be no question as to the receiving and 
encouraging of evangelists, or rather revivalists^ such as 
these. To resist them would be to resist the Holy 
Ghost. To malign and oppose them would be to fight 
against God. 

But the question of modern evangelists, as set before 
us by some of its advocates, is a very different one from 
this. It is said that we have as much authority in the 
Scriptures for evangelists as we have for pastors; and 
have as much need of them. They are needed to move 
round among pastors, to look after them, and stir them 
up to diligence and fidelity. Ample provision should be 
made for their support, and a regular system of evangel¬ 
ism should be introduced. 

But to such a procedure there are strong objections. 
In the first place, there is no foundation for it in the 
New Testament, but it is contrary to that system of 
church organization and government which the apostles 
established. We have seen already that the evangelists 
of the primitive age — those which our Saviour commis¬ 
sioned and his apostles employed — were an entirely dif¬ 
ferent class of teachers from those here urged upon us. 
They were the missionaries of that age, who labored for 
the most part under the direction of the apostles, and 


REVIVALS OF RELIGION. 


205 


helped to difhise the gospel among Jews and heathens. 
In first publishing the gospel, and organizing churches, 
and watching over them in their infant state, and thus 
preparing the way for a more settled order of things, 
there was need of the labors of the primitive evangelist, 
or, in other words, the missionary. But when this pri¬ 
mary work was accomplished, and the way was prepared 
for an established ministry, God’s method seems to have 
been to employ such a ministry^ and by means of it to 
accomplish, in the general, all those purposes which the 
ministry, hi any form, was intended to effect. Thus 
when Paul and Barnabas had performed their mission 
at Lystra, Iconium, and Antioch, and had confirmed 
the souls of the disciples and exhorted them to continue 
steadfast in the faith, they ordained them elders in every 
church ; and “ when they had prayed with fasting, they 
commended them to the Lord on whom they believed ” 
(Acts xiv. 23). So when Paul, with his evangelists, had 
passed through the island of Crete, and many had been 
converted, and churches had been gathered, he departed, 
leaving Titus behind him, that he “ might set in order 
the things that were wanting, and ordain dders in 
every city^"* to whose care the flock might thenceforth 
be committed (Tit. i. 5). 

In Paul’s enumeration of our Saviour’s ascension 
gifts to his churches, the apostles, prophets, and evangel¬ 
ists are first mentioned, and so they- should be; as their 
office was to go before the pastors and ordinary teachers, 
and prepare the way for them. Tlie mention of pastors 
and teachers naturally followed. But no class of church 
officers was appointed to follow them. When they had 
been introduced and established, on them rested the re¬ 
sponsibility of caring for the flock, and laboring for the 
18 


206 


PASTORAL THEOLOGY. 


edifying of the body of Christ. If God’s method of 
procedure is such as is clearly indicated in the passages 
here referred to, then the question of evangelists, in the 
modern sense of the term, would seem to be settled. 
To raise up and send forth a class of ministers, to itin¬ 
erate in the midst of churches and pastors for the pur¬ 
pose of stirring them up to a consideration of their 
duties, and promoting revivals of religion among them, 
is to break in upon the settled order of the gospel, and 
undertake to alter and improve what God has established. 

My second remark on the question before us, is, that 
where pastors are what they should be, and what the 
Scriptures require them to be, the labors of the evangel¬ 
ist, in the modern sense of the term, are not needed. 
Let any one take into consideration the qualifications 
of ministers as laid down by our Saviour in his instruc¬ 
tions to his disciples, and by Paul in his Epistles to 
Timothy and Titus, — ‘‘ blameless, vigilant, of good 
behavior, given to hospitality, apt to teach ; “ sober, 

just, holy, temperate, holding fast the faithful word, 
that they may be able by sound doctrine both to exhort 
and convince the gainsayers,”—and what need can such 
pastors have of the labors of evangelists to rouse them 
up to diligence and fidelity, and promote religion in 
their congregations ? They are themselves diligent and 
faithful men, who hold fast the faithful word of the gos¬ 
pel ; who preach it with energy and power ; who accom¬ 
pany it with prayers and labors, and enforce it by a 
blameless life ; and to call in evangelists to the aid 
of such men in securing the appropriate ends of the 
ministry must be regarded, at best, as a superfluity, 
— a help not needed or required. If urged upon the 
pastor against his will, it is worse than this. It is an 


REVIVALS OF RELIGION. 


207 


implied reflection either upon his ability or fidelity. If 
the pastor is what he should be, and has health and 
strength sufficient for his work, the evangelist is not 
needed. Hence, if he is needed, or if any considerable 
portion of a congregation think that he is needed, this 
is as much as to say that the pastor is deficient. “ Our 
minister is ignorant, and needs to be enlightened. Or 
he is dull and stupid, and needs to be awakened. At 
best, he does not understand the subject of revivals, and 
needs some one to go before him in this most important 
part of the ministerial work.^’ 

On supposition that a pastor is in health, and is phys¬ 
ically competent to the discharge of his duties, I see not 
how an evangelist can be called in to his help, at least 
by his people, so that the fact of their calling him shall 
not seem to utter itself in language like that which has 
been given above. And it needs no great acquaintance 
with men and things to understand that a pastor can¬ 
not long live, and retain his standing and reputation, 
under such circumstances. He must inevitably sink, at 
least for a time. He may recover himself after a season, 
when his people shall have become sensible of their 
mistake, and better counsels shall prevail. But the 
probability is, that division and alienation will be excited, 
the church will be rent asunder, and a dissolution of 
the pastoral relation will ensue. 

It may be further remarked, that a frequent resort to 
evangelists must necessarily tend to break up the quiet, 
settled habits of a people, and induce what the apostle 
calls, “itching ears.’’ They become fond of change 
and excitement, and, like the Athenians of old, would 
be glad to spend their time in telling or hearing some 
new thing. They think little of steadfast, holy living. 


208 


PASTORAL THEOLOGY. 


but much of impulses and impressions; and he who 
succeeds best in awakening these is to them the best 
minister. An uneven, fitful state of religious feeling 
is thus produced, lacking consistency and uniformity. 
When a revival of religion is felt to be needed, instead 
of humbling themselves before God, and seeking bless¬ 
ings at his hand, the first thought is to send for an 
evangelist. Nothing can be done to any purpose with¬ 
out him. While he is present, all hands engage in the 
work ; but when he retires, exertion is relaxed, and the 
excitement is followed by a season of slumber. Such a 
state of things in a church and society, I need not say, 
is a most undesirable one, promising little improvement 
or comfort to a people, and rendering the situation of a 
pastor precarious and unhappy. 

In every view which I can take of the subject, there¬ 
fore, a systematic evangelism is of disastrous influence, 
both upon pastors and people. It, is a breaking in, as I 
have shown, upon the established order of the gospel, 
and would result, if generally followed, in the disso¬ 
lution of that order. From the nature of the case, 
modern evangelists and settled pastors cannot long exist 
together. Hence, if the former are to be generally pat¬ 
ronized, the latter must soon disappear from the church. 
And then our congregations must either do without 
ministers, or must depend for a supply upon itinerants 
and evangelists. The ministerial character in a little 
time would lose all respect, and were it not that we 
rely on the sure promise of God, we should fear that 
the church of Christ might be rooted from the earth. 

There is yet another view to be taken of the system 
of evangelism. I refer to its bearing on evangelists 
themselves. What kind of ministers will this system, 


4 


REVIVALS OF RELIGION. 


209 


should it be adopted, be likely to produce ? What sort 
of characters will it have a tendency to form ? 

It is obvious that they cannot be men of much read¬ 
ing and writing, of laborious study and solid learning. 
Their course of life entirely forbids it. 

Nor will they be likely to be stci^e men^ men of fore¬ 
sight and judgment, who form their plans with far- 
reaching wisdom, and with a view to remote, as well as 
immediate results. They will be naturally excitable, 
impulsive; and this infirmity of character, which the 
very nature of their calling seems to require, the exer¬ 
cise of it is calculated to foster. Living in the midst 
of excitement, they come at length to live upon it. 
They feel that they can hardly live without it. And as 
they go from place to place, with the responsibility of 
creating an excitement resting upon them, they have 
strong inducements to have recourse to questionable 
means for this purpose. They must say and do excit¬ 
ing, startling things. Aware that their services will be 
estimated according to the measure of their success, 
they are tempted to magnify their successes; to repre¬ 
sent conversion as an easy thing; to swell the number 
of the converted; and with slight examination to hasten 
them into the church. 

The persons of whom I thus speak are not worse by 
nature than other men. I do not call in question their 
sincerity, or their piety, or suppose them to be actuated, 
necessarily, by bad intentions. But their employment 
is without warrant in the Scriptures, and is one of 
dangerous influence, not only upon the church gener¬ 
ally, but upon their own characters. If these persons 
think themselves called to do the work of evangelists, 
then let them follow the primitive evangelists, and 
18 * 


210 


PASTORAL THEOLOGY. 


do as they did. Let them press out into the great 
missionary fields of the world, which are all white and 
ready to the harvest. Here let them labor and organ¬ 
ize churches, and prepare the way for settled pastors, 
instead of pressing upon pastors already settled, and 
preparing the way lor their dismission. 

I am aware that there are objections to the views here 
expressed, and it may be well, before closing, to notice 
some of them. It will be said, perhaps, that pastors, 
and even good pastors, do sometimes become dull and 
stupid, and need just that kind of influence to be ex¬ 
erted upon them which the labors of a glowing, flaming 
evangelist are fitted to produce. All this may be true, 
and in some instances is true ; and yet there are many 
ways in which the zeal of a pastor may be aroused, with¬ 
out making a stated provision beforehand for such a 
purpose. If a people think that their pastor is becom¬ 
ing dull and uninteresting, then let them encourage 
him, and pray for him. Let them awake to duty them¬ 
selves, and show him, satisfy him, that they are in ear¬ 
nest. If he has the heart of a pastor within him, he 
will rejoice in their revival and their increased fidelity. 
He will awake, and join his influence with theirs. To 
institute a system, and make provision for it with a view 
to awaken unfaithful pastors, would probably induce 
more drowsiness than it would cure. For such a system 
would carry on the very face of it, that pastors were 
expected to be dull at times, and were to a certain ex¬ 
tent excusable in their dulness. As little or nothing 
could be done without the evangelist, the pastor might 
be excused during the interval of his visits, in relaxing 
effort, and living somewhat at his ease. 

It has been further urged in favor of evangelists, that 


REVIVALS OF RELIGION. 


211 


faithful pastors have more labor on their hands than 
they can perform, and often stand in need of assistance. 
And are there not many ways in which overburthened 
pastors may receive assistance without training up evan¬ 
gelists for this express purpose ? ^Must the incompc- 
tency of pastors for the full discharge of their duties be 
presumed on beforehand, and a corps in reserve be pre¬ 
pared to meet it ? Or shall a pastor and church, when 
an exigency of this kind occurs, be left to provide for 
it as circumstances shall seem to dictate ? 

It is urged again, that evangelists have in some in¬ 
stances done much good, and God has signally blessed 
their labors ; which he would not have done if he did 
not approve the system. That evangelists have in some 
cases been a means of good, I do not doubt. And that 
in other cases they have done injury — much injury — 
can be as little questioned. Whether the evil or the 
good has, on the whole, predominated, I will not under¬ 
take to say. God loves and honors his own truth, by 
whomsoever dispensed. He has made it a means of 
conversions, and even of revivals, when dispensed — as 
it sometimes has been — by unregenerate men. Yet 
who would infer from this that God calls unregenerate 
men to preach his gospel, or that he sanctions their do¬ 
ing it ? No more can it be inferred from the fact that 
God sometimes blesses the labors of evangelists, that a 
system of evangelism is in accordance with his will. 

Finally, it is said that souls are perishing, and that no 
likely means of bringhig them to repentance are to be 
discouraged. It is true, indeed, that souls are perishing; 
but it has been rightly said that even “ souls may be 
saved at too dear a rate.’’ If we enter upon a course 
of means, and are successful in it, for the salvation of 


212 


PASTORAL THEOLOGY. 


one soul, which necessarily involves the destruction of 
ten, no one would think such an operation justifiable. 
Convinced of this, many excellent men, once evangelists, 
have subsequently sought the pastoral ofiice, and been 
eminently useful. ^ 

God knows the worth of perishing souls better than 
we do. He appreciates them more justly, and values 
them more highly. He has instituted a course of means 
for their recovery and salvation. Our wisdom is to fol¬ 
low earnestly and faithfully the course which he has 
appointed, and await the result, rather than incur the 
hazard of breaking in upon it, and subverting it by our 
inventions. 

In conclusion, we repeat what was said in the open¬ 
ing of this discussion, that it is to evangelism as a 
system that we object, and not to the occasional employ¬ 
ment of an individual whom God shall have raised up 
and qualified for this very purpose. That there have 
been and are such individuals, I have no doubt. They 
seem not adapted to a settled course of life. They 
could not long discharge the duties of pastors if they 
. were to become such. But to move round, without dis¬ 
turbance, among pastors and churches, and rouse them 
up to engagedness in duty, and promote revivals of 
religion, they are specially qualified. The cases of 
Whitefield and Nettleton have been before referred to 
in illustration of this remark. 

If it be inquired, in reference to an individual. How 
shall we know whether he has God’s mark of approval 
upon him or not ? I answer: When God truly calls a 
person to this important work, he pretty soon makes it 
manifest, not only to the individual himself, but to all 
discreet and competent observers, that this is the fact. 


REVIVALS OF RELIGION. 


213 


The preacher himself, too, soon makes it manifest. His 
spirit, his temper, his intercourse with pastors and with 
other men, his fidelity in declaring the word of truth, 
his skill and wisdom in winning souls — in these, and 
a thousand other ways, he will soon show whether he 
is a true revivalist, whom God has raised up and pre¬ 
pared for his work ; or whether he is a disturber of the 
churches — a firebrand, rather than a quickening flame. 
Discreet observers will soon be able to settle this ques¬ 
tion, and will know, without any special revelation, 
whether the individual in question is to be received and 
encouraged, as a servant and messenger of the Lord 
Jesus Christ, or whether he is to be discountenanced 
and avoided. 




I 


LECTURE XV. 


CO-OPERATION OF PASTOR AND PEOPLE. 

THE PASTOR SHOULD ENLIST THE CO-OPERATION OP HIS CHURCH POR HIS 
OWN BENEPIT, AND POR THE BENEFIT OP HIS CHURCH — THE TIMES FAVOR¬ 
ABLE POR THIS OBJECT—DIFFERENT KINDS OP EMPLOYMENT SUGGESTED. 

Having devoted several Lectures to that most inter¬ 
esting department of pastoral labor connected with 
revivals of religion, we turn now to other branches of 
the same general subject. 

From the very nature of his office, it devolves on the 
pastor to take a general supervision of his flock. He 
must live in the midst of them, direct their religious 
movements, and keep himself acquainted, so far as prac¬ 
ticable, with their spiritual state. But it is not his duty 
to do everything that is done for the spiritual benefit of 
his people. It is not his duty to attempt it; and that 
for two reasons. In the first place, he cannot do all 
that should be done; and, secondly, it would be a 
great injury to his church, if he should. 

The duties of the ministry are onerous, I had almost 
said overwhelming, at the best. With all the assistance 
that a minister can derive from his church, his labors 
often seem to him greater than he can bear. Were he, 
then, to dispense with the cooperation of his church, 
and undertake to do everything himself, the conse¬ 
quence would be, either that many things would be left 


f 


CO-OPERATION OF PASTOR AND PEOPLE. 


215 


undone, or he would soon break down, and find himself 
incapable of domg anything. 

There would, moreover, be that other evil consequence 
at which I hinted. The members of his church would 
suffer injury, for the want of appropriate spiritual em¬ 
ployment. In this way a great many church members 
actually do suffer. They rust and languish for the 
want of something to do, — something which they can 
approjpriateVy do, for the advancement of Christ’s king¬ 
dom. 

It is a great blessing to God’s people that he has 
called them to labor directly in his service ; and this, 
doubtless, is a principal reason why so many and ardu¬ 
ous labors are assigned to them. God might dispense 
with their instrumentality ; he. might carry forward his 
designs of mercy by his own direct agency, or by the 
ministry of angels; but in that case he knows that the 
spiritual interests of his people must necessarily suffer. 
They would be deprived of a great honor which appro¬ 
priately belongs to them ; the honor of being “ workers 
together ” with God. They would be left to the corrod¬ 
ing, corrupting influence of spiritual sloth,—left to 
mope away their time in melancholy musings, or to 
engage in unworthy and unprofitable pursuits. 

It is by active exertions for the promotion of Christ’s 
kingdom that the best affections of God’s people are 
called into exercise. The more diligently they labor for 
the spiritual good of their perishing fellow-men, the 
more deeply do they feel for them; the more earnestly 
will they pray for them; the more truly do they sym¬ 
pathize with Him who consented to lay down his life for 
their salvation; the more closely do they bear his 
image, and come to be like him. 


216 


PASTORAL THEOLOGY. 


In this way, too, the spiritual enjoyment of God’s 
people is promoted. They are much happier as well 
as holier when actively employed in the service of Christ 
than when left to indolence and sloth. Who was ever 
more diligent in the work of the Lord than the great 
apostle of the Gentiles ? And viewing him in his whole 
Christian course, where shall we look for a more highly 
privileged, or a more truly happy man? Notwithstand¬ 
ing his toils, perils, and sufferings, he* customarily 
speaks of himself as having “great joy,” as being “filled 
with joy,” as being “ exceeding joyful in all his tribula¬ 
tions.” With heartfelt gratitude he welcomed every 
opening door of usefulness, and spoke of it as a grace 
given unto him^ that he should preach among the Gen¬ 
tiles the unsearchable riches of Christ. 

It was doubtless a principal cause of the rapid growth 
and prosperity of the primitive Christian church, that 
its members were summoned to such ceaseless toils and 
sufferings for its advancement. They had no time to be 
melancholy. They had no time to quarrel among 
themselves, or to become engrossed in other matters. 
By constant use, their spiritual armor was kept bright 
and perfect. By constant exercise, their inward graces 
were increased and strengthened in a high degree. 

The same effect which this holy activity had on the 
primitive church it may be expected to have on the 
church of Christ now. The human mind and heart 
are the same. The nature of religion and its demands 
upon the active exertions of its friends are also the 
same. It is a great privilege now, as it was in the 
days of the Apostle Paul, to be permitted to labor for 
Christ. 

Impressed with considerations such as these, the 


CO-OPERATION OF PASTOR AND PEOPLE. 


217 


watchful, faithful pastor will seek etnployment for the 
members of his church. He will enlist their diligent 
cooperation in the work of the Lord. He cannot him¬ 
self do all that requires to be done among the people 
of his charge. He would not do it if he could. He 
knows that the members of his church need just that 
kind of discipline which a division of labor and respon¬ 
sibility would give them, and, while he superintends, 
and in some sense directs the whole, he sees to it that 
as many of the church as possible have something al¬ 
lotted to them to do. One brother is to attend to this 
matter, and another to that. On this sister some ap¬ 
propriate labor is devolved, and something else upon 
that. In this way the whole church is brought to labor 
together under the direction of the pastor; and while 
they are thus united in labor, they grow together in 
faith and love. 

I count it one of the peculiar privileges of the present 
age that it presents so many opportunities for labor in 
the cause of Christ, — labor not only for the officers of 
the church, but for all the members. Every one who 
has a hand and heart to labor in the Lord’s vineyard 
can now find something appropriate for him to do. In 
this respect the times are very different from what they 
were two generations ago. Then there were no Sab¬ 
bath-schools, no extended circulation of Bibles and 
tracts, no education, missionary, and other charitable 
associations. A great many Christians, more especially 
females and persons in humble life, whose hearts 
prompted them to labor in the service of Christ, saw 
little or nothing presented which they could do; and 
they pined and languished often for the want of appro¬ 
priate spiritual employment. In some instances their 
19 


218 


PASTORAL THEOLOGY. 


feelings would break over all restraint, and they were 
led to engage in services of a questionable character. 

But Christians have no need to suffer in this way 
now ; and ministers of the gospel need be at no loss 
in devising modes of employment for the members of 
their churches. The institution of Sabbath-schools is a 
great blessing to the churches, inasmuch as it furnishes 
employment for so many of the members. One must 
be superintendent, another secretary, another librarian, 
others constitute important committees, others are em¬ 
ployed as teachers, others still are connected with adult 
Bible classes; and in this way nearly the whole church 
is occupied, or may be, in connection with the Sabbath- 
school. And while most of the members are connected 
in one way or another with the central school, some are 
encouraged to commence smaller schools in remote dis¬ 
tricts of the parish or town. 

It is but an imperfect view of the Sabbath-school sys¬ 
tem to regard it as benefiting only the children which 
are instructed. The benfits to connected adults are 
often greater than to children. How much more do 
teachers study the Bible than they would do were it 
not for the trust they have assumed ! How much more 
closely and faithfully do they study it! and to how 
much better purpose ! Besides, as we have seen, it is 
a blessing to Christians in private life to have important 
trusts confided to them; to have responsibility rolled 
upon them; to have appropriate employment furnished 
to their hands. Talents which would otherwise have 
been buried, are thus called forth ; graces, which would 
otlierwise have languished, are brought into exercise 
and thereby strengthened; Christians who otherwise 
would have done little good and laid up little treasure 


CO-OPERATION OF PASTOR AND PEOPLE. 


219 


in heaven, become in this way greatly useful, and are 
preparing to shine among the stars for ever and ever. 

The remarks which have been made respecting Sab¬ 
bath-schools may be extended to most of the other 
religious enterprises of the day. In the distribution of 
papers and tracts^ the blessing descends not merely on 
those who receive, but on those who give. And this is 
another mode in which the members of a church, 
whether male or female, may find appropriate and use¬ 
ful employment, — useful, not only to others, but to 
themselves. As the distributors go from house to house 
bearing with them the little messengers of truth, they 
will be excited to much prayer, which otherwise had 
not been offered ; they will find/newc?5, it may be pious 
friends, which otherwise they had never seen; they will 
have many opportunities for profitable conversation, 
which otherwise had never been enjoyed. Especially, 
as they visit the dwellings of the poor and the afflicted, 
a great variety of religious affections will be called into 
exercise, — kindness, sympathy, Christian benevolence, 
gratitude,—which otherwise had remained unawakened 
and dormant. I doubt whether the faithful distributor 
ever returns from his monthly excursions without feel¬ 
ing that, whatever may be tlie effect of his labors upon 
others, they certainly have been a blessing to himself. 

In the various charitable societies of the day, more 
especially those for the circulation of the Scriptures 
and for missions, the members of a church will find 
much interesting employment. These societies should 
extend their ramifications in some form into every 
church and congregation; and wherever they exist 
there will be a necessity for warm hearts and diligent 
hands to conduct them to advantage. One must do 


220 ^ PASTORAL THEOLOGY. 

this thing, and another that; one brother or sister 
must be assigned to this post, and another to that. In 
the division of labor and responsibility, each required 
instrument must have its place, and all must work har¬ 
moniously together for the advancement of the good 
cause in which they are engaged. And here, as in the 
instances before cited, an important part of the benefit 
reverts to those who make the sacrifice or perform the 
labor. In the foreign missionary efibrt, for example, 
the whole benefit does not go to the heathen. An im¬ 
portant part of it remains at home, and rests on the 
heads of those by whom the contributions are collected 
and made. This is an object in reference to which the 
words of our Saviour hold true : “ Give, and it shall be 
given you: good measure, pressed down, shaken to¬ 
gether, and running over.” Those who labor and pray 
for the advancement of this object, find their prayers 
returning into their own bosoms. Whatever they do 
in faith for the salvation of the perishing heathen serves 
the better to prepare themselves to be partakers of the 
same salvation. 

It is a great privilege, as I said, to live in the present 
age of the world, when so many important enterprises 
are presented to engage the hearts and employ the 
hands of God’s professing people ; when so many chan¬ 
nels of benevolence are opened through which their 
awakened affections and energies may flow forth. 

But these are not the only ways in which a minister 
may find employment for his church. In a season of 
revival, how much they may do in visiting from house 
to house, assisting in religious meetings, conversing 
with individuals, administering comfort to the despond¬ 
ing, and directing the anxious sinner to Christ, — la- 


CO-OPERATION OF PASTOR AND PEOPLE. 


221 


bors which may be greatly blessed to those around 
them, and scarcely less a benefit to themselves. 

Nor should efforts of this kind be confined to seasons 
of revival. They may be continued with much profit 
to all concerned, at all times. There may be meetings 
in a parish, stated or occasional, which the pastor is 
not expected to attend. The responsibility of conduct¬ 
ing them may rest on particular members of the church. 
There may also be occasional parochial visitations to 
be performed by members of the church, which shall be 
greatly profitable, not only to those who are visited, 
but to those who visit. 

In frequent instances, church members may assist 
their pastor, and benefit themselves, by visits to the 
sick and the afflicted. Here is a sick person in the 
remote part of a parish, at a distance from the pastor’s 
residence, whom it is inconvenient for him to see as 
often as would be desirable. He will not neglect his 
distressed parishioner: he will be present with him as 
much as he can. Still it may be desirable that he 
should receive more frequent visits than the pastor has 
it in his power to bestow. Now his lack of service may 
well be supplied by some judicious church member in 
the neighborhood, who should be given to understand 
that he is relied upon for this special purpose. “ Pure 
religion and undefiled before God and the Father is 
this ; to visit the fatherless and widows in their affliction, 
and to keep himself unspotted from the world.” The 
duty of visiting the sick and the afflicted is one much 
insisted on in the Scriptures. It is one devolving not 
merely upon ministers, but upon Christians generally. 
It is one which private Christians cannot throw off upon 
their minister, and of which he must not suffer them 
19 * 


222 


PASTORAL THEOLOGY. 


thus to rid themselves. He must insist that they share 
the labor with him, not merely for his relief, but for 
their benefit. 

The same remark may be made in regard to relieving 
the necessities of the poor, and especially the poor of 
the church. It is the duty of the pastor to see to this 
matter; but not a duty which belongs to him exclu¬ 
sively or chiefly. He must see that the thing is done ; 
but the labor of doing it belongs more appropriately to 
other hands. This is the very object for which deacons 
were originally appointed; to provide for the necessities 
of the poor of the church, and thus relieve the apostles 
of a responsibility with which they could be no longer 
burthened. 

I have spoken already of the duty of church members 
to search out serious inquirers, and converse with them 
on the subject of religion. The importance of this duty 
demands for it a further consideration. As the mem¬ 
bers of a church should be continually praying, so they 
should be continually watching for favorable indica¬ 
tions. They should watch the countenances and the 
conversation of individuals around them, their atten¬ 
dance upon religious meetings, and their appearance 
there, and be ready to catch and to cherish the first 
appearances of unusual seriousness. And when such 
instances are discovered, they should be reported to the 
pastor. The serious inquirer should be induced to 
seek an interview with his pastor, or the pastor should 
seek an interview with him. Serious impressions by 
being neglected are often lost, and immortal souls are 
lost with them. The members of a church may do 
much good in the manner here pointed out; and while 
doing good in this way, as in every other, they will be 


CO-OPERATION OF PASTOR AND PEOPLE. 


223 


getting good. While assisting to water others, they 
will be themselves watered from that “river of God 
which is full of water.” 

In the foregoing remarks I have pointed out several 
ways in which the members of a church may be em¬ 
ployed, so as not only to assist their pastor, and bless 
their fellow-men, but to promote their own spiritual 
interest. Doubtless other modes of usefulness will be 
thought of which have not been noticed. And now 
what I would say in conclusion, is, that the pastor 
should keep his eyes open to this whole subject; should 
feel the importance of it to himself, to his Christian 
brethren, and to the world; and, if need be, slioidd 
study^ should task his ingenuity, to find suitable em¬ 
ployment for the members of his church. He must not 
suffer them to rust out for want of use. He must not 
suffer them to hide their light under a bushel, or under 
a bed, for the want of a candlestick on which to set it. 
He must endeavor to preserve them from sloth and 
melancholy, and from the indulgence of a worldly 
spirit, by keeping them employed and interested in 
things pertaining to the kingdom of Christ. 

In this way the church may be brought back to some¬ 
thing like its original design. The church of God on 
earth was never intended as a resting-place for Chris¬ 
tians, where they might hear sermons, go to sacraments, 
enjoy privileges, and live at their ease. It was rather 
intended as an organization for labor, — for mutual and 
more efficient action in promoting religion, and bringing 
souls to Christ. This, obviously, was the original de¬ 
sign of the church; and the primitive disciples lived 
and acted in accordance with it. They knew that there 
remained a rest for the people of God, but they did not 


224 


PASTORAL THEOLOGY. 


expect it in the present world. They seem hardly to 
iiave desired it. This was their time for action and 
sufferings — for devoted labors and sacrifices in the 
cause of their Divine Master; and upon their several 
courses of duty they entered cheerfully together. They 
bore one another’s burdens, and so fulfilled the law of 
Christ. And as they labored and suffered together, 
they grew together, they rejoiced together; and to¬ 
gether they were preparing for mutual and everlasting 
rejoicings in heaven. 

The sooner the church of God can be restored to 
something like this divine original pattern, the better; 
better for its members, better for the world. And that 
the course recommended in the foregoing remarks 
would have a powerful tendency to restore it, I can 
have no doubt. Let the pastor seek out appropriate 
employment for his church. Let him enlist their coop¬ 
eration in every way possible. Let him embue them, 
individually, with the spirit of missionaries. Let him 
impress upon them all that they must be working men 
and working women — “ workers together ” with him, 
with one another, and with God, in the great enterprise 
of promoting Christ’s kingdom. Let there be no place 
found for drones in the spiritual hive; let none be tol¬ 
erated there. Instead of the pastor’s being under the 
disagreeable necessity of looking after the members of 
his church, let them unite with him to look after others. 
Instead of their troubling him (as is too often the case) 
to take care of them, let them engage with him, to the 
utmost of their power, in promoting the salvation of 
others. Most assuredly such a church will be a grow¬ 
ing church. It will also be a happy church. Its mem¬ 
bers will be steadily advancing in knowledge, holiness. 


CO-OPERATION OF PASTOR AND PEOPLE. 


225 


love, and peace. Its members will be multiplied. As* 
one after another shall be released from their labors to 
go to their eternal reward, others will be coming for¬ 
ward to take their places; and thus the good work will 
go on, and the kingdom of Christ will spread and pre¬ 
vail, till at length all the promises shall be accomplished, 
and the earth shall be full of the knowledge and love of 
God. 


LECTURE XYI. 


DUTIES m EELATION TO THE YOUNG. 

DUTIES OF A PASTOR IN RELATION TO THE YOUTH OF HIS FLOOR—THOSE 
THAT HAVE BEEN BAPTIZED, AND OTHERS—THE SABBATH-SOHOOL — CAT¬ 
ECHISING, ETC. 


The ministers of Christ are instructed to feed, not 
only his sheep, but his lambs. The children and youth 
of his flock will be, to every good minister, a most in¬ 
teresting and important part of his charge, — a part 
which he will not suffer, under any circumstances, to 
be neglected. 

The youth of a congregation may be divided into two 
classes, — those who have been consecrated to God in 
baptism, and those who have not. 

The baptized children in a congregation are to be 
regarded as appropriately the children of the church. 
They sustain a near and covenant relation to the church, 
and on this account have peculiar claims upon the at¬ 
tention and instructions of the pastor. 

The relation of baptized children to the church has 
not been very accurately defined, and there is some di¬ 
versity of opinion in regard to it. All who practice in¬ 
fant baptism do not view it in the same light; at least, 
they do not use the same phraseology respecting it. 
Some speak of baptized children as already members of 
the church; but this, it has seemed to me, is going too 


DUTIES IN RELATION TO THE YOUNG. 


227 


far. It is using stronger language than the truth will 
warrant. Mere baptism does not make an adult person 
a church member. It is an established prerequisite to 
a standing in the church, but does not, of itself, consti¬ 
tute membership. An adult person is received into a 
congregational church by vote, taken either before or 
after baptism. He can be received in no other way. 
But if baptism alone does not constitute membership in 
the case of the adult, it surely cannot in case of the 
infant. 

It is admitted by all evangelical Christians, who prac¬ 
tice infant baptism, that baptized children are not mem¬ 
bers. of the church in full. They are not entitled, on 
the mere ground of their baptism, to the communion of 
the church. Neither are they subject, directly, to its 
discipline. Christian parents and guardians are amen¬ 
able to the church for the manner in which they train 
up their children ; and in case of palpable malversation 
or neglect, should be made the subjects of church cen¬ 
sure. But beyond this, church discipline cannot prop¬ 
erly go. To extend it directly into the domestic circle, 
interfering with the training and government of fami¬ 
lies, calling children to an account before the church, 
and making them the direct objects of church censure, 
is transcending quite the authority of the church, and 
if seriously persisted in must be followed by the most 
disastrous consequences. 

Baptized children have never placed themselves under 
the discipline of the church ; nor have their parents 
placed them there. They have entered into covenant 
with God, and with their brethren, that they would be 
faithful to their children ; but they have never put 
their government out of their own hands, or placed 


228 


PASTORAL THEOLOGY. 


them directly under the watch and discipline of the 
church. 

I make these remarks for the purpose of showing that 
baptized children are not properly members of the 
church. They sustain a near and covenant relation to 
the church, but this relation does not amount to mem¬ 
bership. This is not the term by which, as it seems to 
me, the relation should be expressed. 

I have said that baptized children sustain a covenant 
relation to the church. The covenant of the church 
has respect, not only to those who personally enter into 
it, and become proper members, but to their children. 
Its requisitions relate to such children, its promises 
reach and bless them. When the believing parent pre¬ 
sents his child for baptism, he virtually says to his cov¬ 
enant God, “ I here publicly consecrate this child to 
thee; and I solemnly promise to train it up for thee.’’ 
And his covenant God condescends to respond, “ I will 
be a God to thee, and to thy seed after thee. Fulfil 
your engagements respecting this child, and 1 will be 
its God.” A covenant connection is thus established 
between God and the parent, respecting the child ; and 
this covenant is sealed in baptism. In this view, the 
baptism of a child is a very solemn, significant rite ; 
and the relation constituted between the child and the 
church, though not amounting to proper membership, 
is one of a very important nature. This child is now, 
as I said, a child of the church. It is folded in the 
arms of the church covenant. It belongs to the church 
by promise. If its life is spared, and the covenant 
which has been ratified respecting it is not violated, it 
will become a member of the church, and be entitled, 
as such, to all church privileges. Even now it sustains 


DUTIES IN RELATION TO THE YOUNG. 


229 


an important relation to the church, out of which grow 
important duties. 

In the first place, baptized children will be, both to 
the pastor and the church, objects of deep solicitude. 
They constitute, in fact, the hope of the church. They 
are those from whom, in the ordinary course of things, 
the future members and pillars of the church must 
come ; through whom the church itself is to be perpet¬ 
uated. Others may be brought into it, but these (if 
their right training and education can be secured, and 
the covenant entered into respecting them be fulfilled) 
it may be expected will be. No wonder, then, that by 
the pastor and members of the church, baptized children 
are regarded with much solicitude. No wonder that 
the deepest anxiety is felt that they may receive that 
wise government, that faithful discipline, that Christian 
instruction and restraint which, by the blessing of God, 
shall result in their speedy conversion, and bring them 
early and truly into the fold of Christ. 

Again, baptized children should be made the subjects 
of special prayer^ both in public and private. The anx¬ 
iety which is felt for them will lead the Christian parent 
to bring the case of his children continually before the 
throne of grace, in secret. He wiU implore forgiveness 
for past deficiencies, and grace to strengthen him in 
time to come. He will plead the covenant into which 
he has entered, and pray that, out of respect to it, 
(though it has been violated) God would be pleased to 
bless his children, and make them the objects of his 
mercy. 

Nor will the case of baptized children be remembered 
only in the private devotions of parents. They will be 
carried into the social circle, the church meeting, the 
20 


230 


PASTORAL THEOLOGY. 


great congregation. There may be meetings appointed 
for this special purpose, to pray for the children of the 
church. And these children may be occasionally pres¬ 
ent at such meetings, that they may see how deep an 
interest is felt for them, and may hear and unite in the 
prayers which are offered on their behalf. 

I remark further, that baptized children should be 
made the objects of special instruction as well as prayer. 
This instruction will be imparted in familiar conversa¬ 
tion, at the pastoral visit. It will be imparted also from 
the pulpit, and in meetings of the church. 

The meetings above referred to, in which prayer is 
to be offered up specially for the children of the church, 
may be made to answer several important purposes. 
Here Christian parents may discuss the best*modes of 
training and educating their children, the duties which 
they should be taught to practice, and the courses from 
which they should be restrained ; and may strengthen 
the hands and encourage the hearts one of another in 
this arduous work. To these meetings children also, 
as I said, may be occasionally brought to be, not only 
prayed for, but instructed. They may be taught here 
the peculiar relation subsisting between them, and God, 
and his professing people. They may be reminded of 
their solemn consecration to God, and of the holy cove¬ 
nant entered into and sealed respecting them, in virtue 
of which they have been brought into so near a relation 
to the church. They may be told of the deep interest 
which is felt for them by the people of God; of the 
peculiar privileges with which they are favored ; of the 
high expectations which are indulged respecting them ; 
and of their own special, indispensable obligations early 
and entirely to consecrate themselves to the service of 
God and the Redeemer. 


DUTIES IN RELATION TO THE YOUNG. 


231 


In short, baptized children should be so taught as to 
make the impression that infant baptism is not a bur¬ 
then to be borne, or a mere ceremony to be performed, 
but a rite of much solemn meaning and interest, — a 
subject of great practical importance. Baptized children 
may be so treated, and should be, as to make the im¬ 
pression that it is a great privilege to any child to be 
one of their number; and that those parents who refuse 
or neglect, first to devote themselves to the Lord, and 
then to bring their children to his altar, are depriving 
them of an important benefit. 

But all the children of a parish do il%t sustain that 
peculiar relation to the church which has been described. 
Many of them are not the children of professedly Chris¬ 
tian parents; and some Christian parents do not think 
it their duty to consecrate their children to the God of 
Abraham in baptism. Still, the pastor has duties to 
perform for tliem^ which must not be forgotten or neg¬ 
lected. 

In the first place, let him deeply feel the relative im- 
'poriance of children in society. This many persons do 
not seem to feel. Because children are young, and 
have no part, as yet, in the important business of life, 
they are regarded as little more than ciphers in the 
world — as beings of but little consequence. But let 
such persons consider how long it is since we were all 
children. How long is it since a former generation 
looked down upon us, as we now do upon the little prat¬ 
tlers around us ? And how long will it be before the 
same rapid wheels which have rolled our fathers off the 
stage will roll us away after them, and will roll forward 
these little ones into our places ? 

The children of any country are in some respects the 


232 


PASTORAL THEOLOGY. 


most important personages in it. The characters of 
others may be already formed; but those of children 
are still forming. The spheres of life in which others 
are to move, and beyond which they can never pass, are 
in most instances settled; but in respect to children, 
all questions of this nature remain still to be decided. 
It is with them the spring-time oi life,—the forming 
period, when the twig is being bent and the seed sown; 
and according to the character of what is sown, so, in¬ 
evitably, will be the harvest. 

With views such as these as to the importance of the 
youth of his dlarge, let every pastor be careful to fill 
his mind and impress his heart. He should look upon 
them as those who (if his pastoral relation is to be 
continued) are soon to be his principal supporters and 
friends, — the earthly props on which he is to lean, — 
the Aarons and Hurs who are to encourage his heart 
and stay up his hands amid the trials and labors of his 
future days. 

Under impressions such as these, the pastor will 
make himself acquainted with the children of his parish. 
He will enter into their feelings, interest himself in 
their pursuits, and thus engage their affections and 
win their hearts. It is possible for a minister so to de¬ 
mean himself towards children as to become the object 
of their aversion and dread. They will fear him, and 
flee from him; or, if compelled to remain where he is, 
his presence will impose a severe and unnatural re¬ 
straint. On the other hand, he may treat the children 
of his parish in such a way as to be ever regarded and 
welcomed by them as one of their dearest friends. 
They herald his approach with congratulations, and fly 
to meet him as they would a parent or a brother. Of 


DUTIES IN RELATION TO THE YOUNG. 


233 


Felix Neff it is said, that “ when his arrival was ex¬ 
pected ill certain hamlets, it was beautiful to see the 
cottages send forth their inhabitants to watch the com¬ 
ing of the beloved mmister ; and when the seniors asked 
for his blessing, and the children took hold of his hands 
or his knees^\Q felt all the fatigue of his long journeys 
pass away, and became recruited with new strength.” 
So Goldsmith, in his “ Country Clergyman,” says : 

“ The service past, around the pious man, 

With ready zeal, each honest rustic ran; 

Even children followed, with endearing smile, 

And plucked his gown to share the good may^s smile” 

Now this is the feeling which the affectionate pastor 
will wish to cultivate, and the kind of intercourse which 
he will choose should subsist between himself and the 
children of his flock. He will choose it for several rea¬ 
sons. In the first place, the good-will of the children 
will be his surest passport to the affection and confi¬ 
dence of their parents. Parents, it may be calculated, 
always love their children, and think favorably of them; 
and they will love the man who regards them as they 
do. They will welcome him to their houses, and re¬ 
ceive him to their hearts. 

Then, when the hearts of children are once gained, 
it will be easy for the pastor to secure their attention, 
and to pour the light of truth into their opening minds. 
They will listen to what he says to them on the subject 
of religion, will think upon it, and be likely to remem¬ 
ber it. He will be in the best situation possible to feed 
them with knowledge and understanding, and to do 
them good. 

In many places it is expected of the pastor that he 
will visit the schools in his parish. And this practice, 
20 * 


234 


PASTORAL THEOLOGY. 


though it may consume some portion of his time, is 
often worth to him more than it costs. He has thus a 
favorable opportunity of becoming acquainted with the 
children, of testing their proficiency and affording them 
encouragement in useful knowledge, and of imparting 
to them unitedly that instruction and counsel which 
they need. 

But the great means of religious instruction to the 
children and youth of a society is the Sabbath-school; 
and with this every faithful pastor will hold an intimate 
connection. He will see to it, first of all, that there is 
a Sabbath-sSiool in his parish, and that the children 
and youth are collected into it. Perhaps he will think 
it necessary to institute more than one. Towards the 
gathering of children into the Sabbath-school, the pastor 
will be able to contribute much, in the course of his 
visits, and in his other various modes of intercourse and 
acquaintance both with parents and children. 

In some cases, the pastor has undertaken to superin¬ 
tend the Sabbath-school; but this, I think, is, if possible, 
to be avoided. It will make the labors of the Sabbath 
too great for him to bear. Besides, he will be under 
the necessity of being occasionally absent; in which 
case, if he is superintendent, the school will be hardly 
able to proceed. 

But though the pastor should not himself be superin¬ 
tendent, he will maintain a general charge and oversight 
of the school. He will see to it that a suitable presiding 
officer is appointed ; and when appointed, he will confer 
with him and counsel him, will watch and direct his 
movements. He will furnish him with the best means 
of instruction as to the important duties of his office ; 
aid him in the work of securing and preparing teachers; 


DUTIES IN RELATION TO THE YOUNG. 


235 


and in every way encourage him to persevere and be 
faithful. 

If the pastor is not able to be regularly in the school 
(as ordinarily he cannot be) he will visit it, address it, 
and pray with it as often as possible. In this way he 
will manifest his interest in the school, and his deep 
sense of its importance. His presence will also tend to 
promote order, and be an encouragement to the teach¬ 
ers ; while by his prayers and addresses he may deepen 
the impression of the lesson, and promote the important 
objects for which the school exists. 

The pastor will wish, if practicable, to meet the teach¬ 
ers of the Sabbath-school during the week, and explain 
to them the lesson. He may think best, perhaps, to 
make this something more than a mere teacher’s meet¬ 
ing. It may be a Bible class, which others besides the 
teachers are expected to attend. Or it may assume the 
form of an expository lecture, and may take the place 
of one of his regular weekly meetings. By this means, 
parents, as well as teachers, may receive instruction in 
the lesson for the day, and may be the better able to 
assist their children in coming to a knowledge of it. If 
this whole work is entered upon in the proper spirit, 
the lesson for the Sabbath will be a matter of inquiry 
and conversation throughout the parish, during much 
of the preceding and following week. 

There are other ways, besides those that have been 
mentioned, in which the faithful, watchful pastor may 
promote the interests of the Sabbath-school. He may 
converse frequently with parents and children in regard 
to it, making inquiries as to the understanding and pro¬ 
ficiency of children, and directing parents as to their 
duties and responsibilities in the case. He may preach 


236 


PASTORAL THEOLOGY. 


occasionally on the subject of Sabbath-schools, setting 
forth their importance, and endeavoring to awaken a 
general interest in their favor. The Sabbath-school will 
also have a place in the devotions of the sanctuary, 
when the whole church and congregation will have an 
opportunity to unite in supplicating for it the blessings 
of Heaven. In all these ways, and in every other he 
can think of, the faithful pastor will labor to make an 
impression as to the irrvportance of the Sabbath-school, 
and encourage those who are engaged in it to persevere 
in their labors. 

They will stand in need of all this encouragement, and 
more ; for after all that can be done for them, they will 
meet with many discouragements. There will be igno¬ 
rance, dulness, apathy, indifference. There will be 
the inconstancy of friends, and occasional frowardness 
and ingratitude on the part of pupils. There will be 
excuses, objections, and sometimes open opposition; 
though the time for opposition seems to have nearly 
passed by. The truth is, the Sabbath-school is too good 
a thing to grow spontaneously in the soil of this de¬ 
praved world. Evil things will spring up here without 
any effort. They require much effort to restrain their 
growth. But institutions like the Sabbath-school, the 
object of which is to promote true religion, must be 
nourished and cherished with assiduous care, or they 
will die. 

I conclude what I have to offer on the general subject 
of this Lecture with one additional remark. A former 
method of imparting religious instruction to the young, 
in which the pastor was expected to take the lead, was 
that of catechising. The children of a society were ex¬ 
pected to commit to memory some doctrinal catechism. 


DUTIES IN RELATION TO THE YOUNG. 


237 


— more commonly that of the Westminster Assembly — 
and on a set day the pastor was to meet them, hear their 
recitations, and offer such instructions and explanations 
as seemed to him proper. I must say that I think this 
an excellent practice, and one which I hope to see re¬ 
vived. If it cannot be revived in the precise shape as 
formerly, may it not be in some other and perhaps bet¬ 
ter shape ? May not the study of the catechism be so 
far introduced into the Sabbath-schools, that all the 
children, as they come to years of understanding, shall 
be expected to learn it ? And may not the pastor meet 
such children, at least once in a year, and have an old- 
fashioned catechising ? 

I know it will be said that children had better study 
the Bible than the catechism; better go to the foun¬ 
tain-head of religious knowledge than turn away from 
it and sip at the streams. But this argument, if it 
proves anything, proves vastly too much. Why should 
we read any other religious books, except the Bible ? 
Why should we hear preaching, or attend to any reli¬ 
gious instruction, except the bare reading of the Sacred 
Word ? And suppose the same kind of reasoning were 
applied to the sciences that is here used in application 
to religion: with the same propriety it might be said 
to the student in astronomy, “ Better go abroad, in the 
still, dark night, and gaze upon the starry heavens, than 
to pore over your musty text-book; ” or to the student 
in botany or mineralogy, Better throw away your 
books, and go out amid the rocks and daisies of the 
field.’’ The truth is, in all the sciences we need to 
have the great and fundamental principles drawn out, 
laid down, and illustrated for us. We need this in 
theology, as well as in any other science. How much 


238 


PASTORAL THEOLOGY. 


astronomy would a student of ordinary, capacity acquire 
by merely looking at the stars ? And how much con¬ 
nected^ digested theology will our Sabbath-school children 
acquire by the mere promiscuous study of the Bible ? 

I would not have the Bible removed from the Sabbath- 
school— not hy any means: let it be kept there, and 
diligently studied there ; but let the catechism be kept 
there also. A judicious, well-directed, doctrinal cate¬ 
chism, like that of the venerable Westminster divines, 
is a book of first principles^ — of great and fundamental 
principles, — with which our youth cannot be too thor¬ 
oughly acquainted. The carefully drawn definitions 
contained in the Westminster Catechism, were these its 
only recommendation, are enough to entitle it to the 
diligent study of our children and youth. What is 
God ? ” ‘‘ What are the decrees of God ? ’’ ‘‘ What 

is the work of creation ? ” “ What is prayer ? ” Who 

would not like to have appropriate answers to these 
and many similar questions, at his tongue’s end, to be 
revolved and repeated as occasion may require ? And 
if it be said that some of these answers are so intricate 
as to surpass the comprehension of young persons, my 
reply is. Let them be stored up in the memory, and care¬ 
fully pondered until they can be understood. If the 
benefit of committing them is not fully realized at once, 
it will be realized in after life. By the help of them, the 
Bible itself, and other religious means, can be enjoyed 
to much better advantage, and with better results. 


LECTURE XVII. 


CIIAllITABLE OBJECTS. 

THKIR CONNECTION WITH THE PASTORAL WORK — PASTORS SHOULD KEEP DP 
AN ACQUAINTANCE WITH THESE OBJECTS, PEEL AN INTEREST IN THEM, 
AND MANIFEST THIS INTEREST IN ALL SUITABLE AVAY8 — NECESSITY OP 
AGENTS, AND THEIR CONNECTION WITH THE WORK OP PASTORS. 


The pastors of the present period, and those who are 
about to assume the pastoral office, are brought into 
the field under peculiar circumstances. Many are 
running to and fro, and knowledge is increased. The 
light is conflicting with the darkness as it never did 
before since the first promulgation of Christianity. An 
effort is being made for the conversion of the nations, 
and a variety of charitable institutions have come into 
existence — the most of which were unknown to our 
fathers — designed to further and accomplish this im¬ 
portant object. 

These charitable institutions date back (some a little 
earlier and some later) to about the commencement 
of the present century. It was then that the eyes of 
Christians began to be opened to the great subject of 
the world’s conversion. They began to read the com¬ 
mand of their Saviour, “ Go ye into all the world, and 
preach the gospel to every creature,” as they had never 
done before. They began to feel their obligations in re¬ 
gard to this mighty subject, and to act in view of tliem. 


240 


PASTORAL THEOLOGY. 


The institutions to which I refer, having more direct 
reference to the extension of Christ’s kingdom, are the 
Education, the Missionary, the Bible, and the Tract 
Societies. The first designed to afford assistance in 
training up pious young men for the gospel ministry ; 
the second, to send forth and support missionaries in 
our own country and in foreign lands; and the third 
and fourth, to furnish Bibles, tracts, and other religious 
books to be circulated over the earth. If I were to add 
to these another class of societies, it would be those for 
the establishment of Sabbath-schools, designed to pro¬ 
mote the religious education and early conversion of 
the young. 

There are other societies, indeed, all looking at the 
same great object, but more remotely connected with 
it, intended for the suppression of vice and crime, and 
for the removing of hinderances out of the way ; that so 
the gospel may have free course, run, and be glorified. 
These will not be lost sight of or neglected by the faith¬ 
ful pastor ; though he will naturally feel that they are 
less connected with his appropriate work, and come less 
directly under his influence, than the class of societies 
first named. It is to this first class of societies, and 
their connection with the pastoral work, that attention 
will now be particularly directed. 

It is obvious at a glance that the connection of these 
societies with the pastoral work is intimate, and that 
the support of pastors is essential to their prosperity. 
If pastors all over the land will countenance them and 
exert an influence in their favor, the societies will live, 
and the great object at which they aim will be accom¬ 
plished ; but if pastors frown upon them and withhold 
their cooperation, the fate of the societies is sealed. 


CHARITABLE OBJECTS. 


241 


Against such an influence no power on earth can long 
sustain them. 

But what are some of the more obvious duties of pas¬ 
tors with regard to the societies that have been named ? 

Their first duty will be to make, and to keep them¬ 
selves acquainted with these societies and their opera¬ 
tions. And this will require no little study and labor. 
If the societies proceed as they have done during the 
last forty years, extending their efforts, and advancing 
towards their final consummation,—and their progress, 
it may be hoped, will be accelerated and not retarded, 
— it will be no easy matter td keep pace witli them, 
and witli their onward history ; and yet the pastor will 
find it necessary to do this. He must do it for his own 
sake. If he does not keep pace with the religious 
world ; if he falls in its rear, and suffers it to outstrip 
liim, he will soon find that he is not respected: he is 
behind his age, is becoming rusty and obsolete, and 
must ere long give place to some newer and brighter 
man. 

Then how is he to form a judgment respecting the 
character and proceedings of these societies, so as to be 
able wisely to counsel and direct his people, if he does 
not keep up an acquaintance with their history ? His 
people naturally look to him for advice in regard to 
their charitable efforts and gifts; and how is he to sat¬ 
isfy them in this respect, or satisfy his own conscience, 
if he neglect to inform himself as to what is doing in 
the religious world, and as to the claims of the differ¬ 
ent charitable objects ? The first duty of the pastor in 
regard to the religious enterprises of the day is mani¬ 
festly this: to know what they are, and to keep himself 
adequately informed respecting them. 

21 


242 


PASTORAL THEOLOGY. 


And he must not only know what these enterprises 
are, but he must feel (what, if he is a pious man, he can 
hardly help feeling) a deep and absorbing interest in 
them. They must not only occupy his thoughts, but 
enlist his affections. He must love them as liis own; 
and to watch over them and provide for them should 
be regarded as an important part of his business for life. 
If a pastor, at this day, is cold and indifferent in regard 
to the great enterprises of the, church, his people in all 
probability will be indifferent also ; or, if any of them 
are not indifferent, they will assuredly be — as they 
ought to be — dissatisfied with him. They will call in 
question his usefulness, — perhaps his piety, — and will 
seek his removal from a situation the purposes of which 
he does so little to promote. 

Feeling deeply interested in the religious enterprises 
of the day, the faithful pastor will manifest this interest 
in all suitable ways. He will make these various en¬ 
terprises the subject of much reading, reflection, and 
conversation among his people. And he will not only 
read himself, but stir up others to read; putting suita¬ 
ble books and papers into their hands, and taking pains 
to circulate missionary intelligence and useful publica¬ 
tions. He will devote time to this and kindred objects, 
and set an example before his people of liberality in his 
contributions. 

The faithful pastor will endeavor to give to the char¬ 
ities of his people as much of system as possible, keep¬ 
ing every object in its place, and aiding it in due 
proportion. He will teach them to be liberal from 
principle^ and not from impulse; and to persevere in 
well-doing, knowing that in due time they shall reap if 
they faint not. He will urge upon them the duty of 


CHARITABLE OBJECTS. 


243 


self-denial in the cause of Christ; referring them often 
to the example of Him “ who, when he was rich, for our 
sakes became poor, that we, through his poverty, might 
be rich.” 

It has been made a question whether the great char¬ 
itable enterprises to which I refer should depend on pas¬ 
tors alone for their support, or whether agents should 
be employed to cooperate with them and assist them in 
this difficult undertaking. After all that can be said 
as to the duties and responsibilities of pastors, — and it 
will be seen that I am disposed to lay upon them no 
light burthen,— I am persuaded that, in the present 
state of things, the services of agents are indispensable. 

It is objected to agents, that they sometimes encroach 
upon the rights of pastors, and interfere with their plans 
and labors. It is further objected that they are unne¬ 
cessary, and that the expense of them may well be 
saved. 

It cannot be denied that, in connection with some of 
the societies, more especially those of a reformatory 
character, agents have been unduly multiplied; and 
agents of an indiscreet and improper character have, in 
some instances, been employed. As might be expected, 
such men have not hesitated to encroach on the rights 
of pastors, insisting on having their own way, and de¬ 
nouncing those who did not submit to them, as being 
hostile to the objects which they had in view. It is in 
consequence of misdemeanors such as these, that objec- 
tk>ns have been urged against the whole system of 
agencies, and attempts have been made to overthrow it. 
But surely it is no valid argument against a system, 
that it has been perverted and abused. The best things 
have sometimes been abused. Care should be taken 


244 


PASTORAL THEOLOGY. 


that agents for benevolent objects should not be unduly 
multiplied, and that none but discreet and faithful men 
— men of influence and character — should be em¬ 
ployed as agents. Agents have a laborious and diffi¬ 
cult task to perform, — one requiring much prudence 
and discretion, much zeal and tact and perseverance ; 
and excitable, headstrong, clamorous, inexperienced 
men, are least of all fitted to undertake it. 

It gives me great pleasure to say, in this connection, 
that the agents of our religious charitable societies 
have, inuiearly every case, been men of the right stamp. 
And such, I trust, they may always be; — men who, 
instead of troubling ministers, will be a comfort to 
them ; who, instead of hindering, will help them ; and 
whom ministers, instead of trying to thrust aside, shall 
welcome to their bosom as brethren beloved. Let those 
only of the right character be employed as agents, and 
only in such numbers as the public good requires, and 
there will be no more complaint (at least from good 
and reasonable men) as to the obtrusiveness of agents 
and their interference with the pastoral work. Good 
pastors will feel as much interest in them, and be as 
glad to see them, as any persons in the world. 

As to the expensiveness of agents, I have also a word 
to say. Agents have sometimes been employed for 
mere local purposes,—objects in which the community 
felt but little interest, and where the compensation of 
the agent swallowed up the greater part of all that was 
collected. Now it is not for such agencies that I would 
be understood to plead. No one can repudiate them 
with more earnestness than I do. I regard them as an 
imposition upon the good feelings of Christians, and as 
calculated to bring all charitable enterprises into con- 


CHARITABLE OBJECTS. 


245 


tempt. But the agencies employed in support of our 
great religious societies are not of this character. The 
objects of these societies are of high and general impor¬ 
tance, in which the public do (or ought to) feel a deep 
interest; and although the salaries of the agents con¬ 
stitute an item of expense which ought to be taken into 
the account, yet the question arises, and it is the proper 
question: Can the labors of these men be safely dis¬ 
pensed with ? Are they not worth more, much more, to 
the church and to the cause of Christ, than the expense 
of sustaining them f 

I know it sounds well to hear of pastors becoming 
agents, each in his own parish, — taking charge of all 
charitable objects, and thus saving the labor and expense 
of other agencies ; but things sometimes sound much bet¬ 
ter than they operate. They look better on paper than 
they work in practice ; and I greatly mistake if the pro¬ 
ject before us is not one of this description. We occa¬ 
sionally find a pastor who can be his own agent, and who 
will take eflScient care of all charitable objects among 
his people. Perhaps it would be well if all pastors 
were of this description, and if all churches were so 
enlightened and holy as to need no instruction, no 
urging in the work of doing good. But it cannot be 
disguised that this is not the fact; nor is it likely to be 
so very soon. Some pastors are not fitted, adapted to 
do the work of agents. They could not well do it, even 
if they were called to engage in it as an employment. 
Others who could do it are exceedingly averse to it, 
especially among their own people. They prefer that 
some one should come and plead the cause of benevo¬ 
lence rather than undertake the work themselves. Even 
in the primitive churches the pastors needed some one 
21 * 


246 


PASTORAL THEOLOGY. 


to jog and assist them, in the matter of collecting their 
charitable contributions, and the Apostle Paul and his 
corps of evangelists were not unwilling to be employed 
occasionally, as agents for this important purpose 
(2 Cor. viii., ix.). 

In all practical matters experience is our best teacher; 
and, if I mistake not, experience has fully shown that 
there is no great enterprise now before the church 
which can be efficiently sustained and carried forward 
without agents. Just as soon as agents are withdrawn 
the cause languishes, and a resort to them becomes 
necessary, unless the object is to be abandoned. 

I have sometimes thought that our towns and parishes 
might as well dispense with collectors, as our charitable 
societies with agents. When the taxes are assessed, it 
would be well if the people would come forward of 
their own accord, and pay them into the hands of the 
treasurer, and thus save the trouble and expense of 
collecting. Perhaps the time may come when they 
will do this; but will they do it now ? Will the taxes 
be paid in this way ? And if the people of any town 
should undertake to dispense with the office of collector, 
would they not soon find it necessary to revert to their 
former practice ? And just so in regard to agents. 
Experience has shown that agents are necessary ; that, 
in the present state of things, their services cannot be 
dispensed with, unless we are willing to abandon the 
important objects for which they plead. 

It has been said that, in the commencement of our 
religious charitable operations, when it was required 
that information should be diffused and an interest 
awakened in regard to them, agents were needed, and 
were, with great propriety, employed; but now that 


CHARITABLE OBJECTS. 


247 


tliis preparatory work has been accomplished, and the 
church has been fully aroused to the subject, the ser¬ 
vices of agents may be dispensed with. But has this 
preparatory work even now been accomplished ? Have 
the churches been fully aroused ? I should be glad to 
feel assured that this was true, or that it was half true. 
The most popular of all our charitable enterprises is 
that of foreign missions ; and yet it was proved only a 
few years ago (and probably the case is no better now) 
that from nearly half of the churches which would be 
likely to communicate with the American Board, not a 
farthing had ever been received for this noble object. 
So long as facts like this remain to be stated, it is quite 
premature to say or to think that the churches of this 
land have been awakened to tlieir duty in regard to the 
general diffusion of the gospel. It is too soon to affirm 
that the labors of agents are no longer needed, and that 
the entire responsibility of awakening interest and col¬ 
lecting funds for the support of our religious charitable 
operations may be devolved upon the pastors. 

The agents employed should be, as I said, able, 
discreet, and faithful men ; men of learning, character, 
experience, and tact; men well acquainted with the 
difficulties of their work, and who know how to meet 
them with prudence, energy, and zeal. The numbers 
employed, too, should be rather below than above the 
actual necessities of the case, that so their labors may 
be the more sought and the better appreciated. 

Of such agents pastors have no occasion to be dis¬ 
trustful or afraid. Why fear them ? They come not 
to do hurt, but good; not to urge their own claims 
unduly, and to the detriment of others, but to state and 
explain them; to make the question of duty plain, and 


248 


PASTORAL THEOLOGY. 


then to let individuals act as they think will be most 
pleasing to the Saviour. 

It is unjust to such agents and to the objects they 
present for pastors to receive them coldly, deny them 
their cooperation, and leave them to do what they can 
alone. They ought rather to welcome them with a 
joyful greeting, as servants and messengers of the Lord 
Jesus Christ; as laborers in another department of the 
same important cause with themselves ; as helpers in 
the vineyard of a common Master; and should afford 
them every facility and encouragement for prosecuting 
their work in the most successful manner. 

The pastor is entitled always to be consulted by 
agents before bringing any object of charity before his 
people; and no agent should think of gaining access 
to a people but through the medium of its pastor. If, 
when the agent arrives, the pastor thinks it best, for any 
cause, that the presentation of his object should be de¬ 
ferred, he ought freely to say so, and to state his rea¬ 
sons ; and the agent ought to be satisfied, and pass on 
his way. But when the object is confessedly one of 
importance, and circumstances do not forbid the pre¬ 
sentation of it, then let the pastor enter heartily into it, 
and further it to the utmost of his power. 

As the pastor is in circumstances to assist the agent, 
so the agent will be able to assist the pastor. He may 
communicate new and important information. He may 
present his object in mew lights, and enforce it by con¬ 
siderations which had not before been thought of. He 
may say things to the people which the pastor could not 
say, and leave behind him good impressions which could 
have been made in no other way. 

The labors of an agent at best are arduous and self- 


CHARITABLE OBJECTS. 


249 


denying. His path is a rugged one, beset with dis¬ 
couragements and difficulties to be surmounted only 
by persevering labor. To promote an important object 
connected with Christ’s kingdom, he foregoes the priv¬ 
ileges and comforts of home, and casts himself out upon 
the world. Next to the presence of his Saviour, he 
needs the warm friendship and hearty cooperation of 
pastors ; and if he is what he should be, most certainly 
he is entitled to receive them. To deny him these 
would be not only cruelty to him, but an offence to 
that Master on whose errand he comes. 

Some ministers are afraid that their people will be 
so impoverished by giving to benevolent objects that 
they will not be able to support them. But this is a 
grovelling, groundless fear. In all my intercourse with 
pastors and parishes, I never saw it realized in a single 
instance. On the contrary it is a fact, and one of com¬ 
mon observation, that the more a people become inter¬ 
ested in objects of religious charity, and the more they 
contribute for their advancement, the more ready and 
willing are they to support the gospel among themselves. 
And this is precisely what might be expected. Why is 
it that the gospel is not better supported in most of our 
churches and societies? Not that the people are too 
poor to support it, but that they are not sufficiently 
interested. They can expend ten times as much as 
they are willing to give for the support of the gospel 
to secure some favorite object of worldly comfort or 
convenience, and think nothing of it. This being the 
case, whatever tends the more deeply to interest a peo¬ 
ple in the subject of religion, and give them new im¬ 
pressions of its importance, — and such obviously is the 
tendency of bringing frequently before them the exist- 


250 


PASTORAL THEOLOGY. 


ing objects of religious charity, — will open and warm 
their hearts, quicken their affection^, enlarge their 
views, and lead them with greater cheerfulness and 
liberality to provide for the support of religious institu¬ 
tions among themselves. They will feel more than 
ever the value of these institutions; that they cannot 
under any circumstances do without them; and will 
cheerfully contribute whatever is necessary for their 
continuance. 

But ministers have other duties to perform with re¬ 
gard to the religious enterprises of the day, besides 
those which occur in the midst of their own people. 
There will be a necessity for anniversary-meetings^ 
large public assemblies; and these must not be for¬ 
gotten or neglected. As pastors are, by their office, 
standard-bearers in the church of Christ, it is to be ex¬ 
pected, of course, that they will be present at such 
meetings, and take a prominent part in them. And 
this will involve no little sacrifice of time, of labor, and 
expense. Private members of the church have no con¬ 
ception of the burthen which in this way is often 
thrown upon their pastors. But as it is a burthen 
which the peculiar circumstances of the age impose, — 
a sacrifice demanded in promoting the precious interests 
of their Master’s kingdom, — it will be submissively 
and cheerfully borne. 

Nor are sacrifices of this kind without their peculiar 
privileges and advantages. These large public meet¬ 
ings bring pastors and Christians more frequently to¬ 
gether, promote their acquaintance one with another, 
and increase their interest in the cause and kingdom 
of Christ. They render ministers, if not more profound 
scholars, at least more prompt and active laborers, more 


CHARITABLE OBJECTS. 


251 


fluent and acceptable speakers, and more efficient in the 
discharge of their various public duties. They have 
also the satisfaction of knowing that the sacrifices which 
they are called to make are not in vain; that through 
their humble instrumentality the cause of truth and 
righteousness is advanced, and the predicted triumphs 
of Christ’s kingdom in the earth are hastened. 

Every other duty of the pastor in connection with the 
charitable enterprises of the church should of course 
be accompanied with fervent prayer. Feeling that the 
object to be attained is not only important, but vast, — 
transcending all human power, — and that there are 
obstacles in the way of it such as naught but Omnipo¬ 
tence can overcome, the devout pastor will attempt 
nothing in his own strength. His whole trust will be 
in the power and the promise of God, and the cause for 
which he labors he will carry continually to God in 
earnest and effectual prayer. In the daily devotions 
of the family and closet, he will never forget to pray 
for the coming of Christ’s kingdom, and for the full 
success of all those efforts whose object it is to advance 
it in the earth. The same object will be carried into 
the social prayer-meeting. The monthly concerts of 
prayer, and especially that for the conversion of the 
world, will be an occasion of great interest to the pas¬ 
tor, and he will endeavor that it shall be one of equal 
interest to all the members of his flock. By appropriate 
and instructive remarks, by collecting and imparting 
religious intelligence, and by the prayers and praises 
which are offered up, he will labor to interest every 
Christian mind, and engage the feelings of every pious 
heart, in the services of the monthly concert of prayer. 
Nor will these objects be forgotten in the great congre- 


252 


PASTORAL THEOLOGY. 


gation. They will not only be carried occasionally into 
the sermon, but more frequently will have a place in 
the devotions of the sanctuary, when the whole assembly 
will have the opportunity of sending up their prayers 
together, and of saying, as with one voice, Thy kingdom 
come ; thy will be done on earth as it is in heaven.” 

In short, the faithful pastor will feel habitually that 
he is no longer his own, but Christ’s; that his interests 
are all identified with those of his Master’s kingdom; 
and that whatever he can do to promote that kingdom, 
whether at home or abroad, among his own people or 
elsewhere, — whether by his preaching, his personal in¬ 
fluence, or worldly substance, — all is justly required 
of him, and should be cheerfully rendered. He keeps 
nothing back. He holds nothing, and will hold nothing, 
which is too dear to be given up at the call of Christ, 
and which he has not consecrated to the purposes of His 
holy kingdom. He rejoices when this kingdom pros¬ 
pers, more than when corn and wine increase. He 
mourns over its declensions and desolations as one who 
is in bitterness for his first-born. He says, with the 
Psalmist, “ If I forget thee, 0 Jerusalem, let my right 
hand forget its cunning. , If I do not remember thee, 
let my tongue cleave to the roof of my mouth.” 

“For thee my tears shall fall; 

For thee my prayers ascend; 

To thee my cares and toils he given, 

Till toils and cares shall end.^^ 


LECTURE XVin. 


INDUCTION OF OTHERS INTO THE MINISTRY. 

SXAMINATIOIT VOTL LICENSB — ORDINATION THE WORK OR MINISTERS — A RE¬ 
SPONSIBLE WORK — WHO ARE TO BE ORDAINED. 


An important part of the work of the ministry con¬ 
sists in the induction of others into the sacred office. 
To effect this according to Congregational usage, two 
distinct steps require to be taken ; the first preparatory, 
the other the induction itself. In the first instance, a 
license to preach is granted; in the second, ordination 
is conferred. Both of these are highly responsible acts; 
and in a course of lectures on the duties of ministers, 
both should receive a due share of attention. 

Among some classes of Christians, candidates for the 
ministry are licensed by the churches to which they 
belong; but against such a practice there seem to me 
to be the most substantial reasons. The great body of 
our churches, composed, as they are, of private, unlet¬ 
tered Christians, are not competent judges as to the 
qualifications of those who aspire to the ministry. They 
may judge of their piety, and of their natural capacities 
or gifts ; but as to their acquirements, their education, 
their intellectual furniture and discipline, their ability 
to explain and enforce the truth, and stand up for the 
defence of the gospel, — of these things they must be 
in great measure ignorant. And what they pretend to 
22 


254 


PASTORAL THEOLOGY. 


know, they must take chiefly upon trust. The conse¬ 
quence is, that in communities where churches take it 
upon them to bestow licenses, not a few pass the ordeal 
who are wholly unqualified for the work to which they 
are recommended ; and this in the judgment, not merely 
of other denominations, but of the best and ablest men 
among themselves. Particular churches give licenses 
which other churches do not respect. They send out 
candidates for the ministry, which some of those with 
whom they are connected can hardly receive or ac¬ 
knowledge in that character. In this way, not only are 
unqualified persons thrust into the ministry much to 
their own detriment and the injury of the whole church, 
but occasion is furnished for hard feelings and hard 
speeches, for alienation among brethren, and in some 
instances for palpable breaches of fellowship. 

Much more reasonable is it, and safer for all con¬ 
cerned, that the responsible work of granting licenses 
should be committed (as it is among ourselves) to asso¬ 
ciated bodies of ministers. These are more competent 
than private church members can be supposed to be to 
form a correct judgment in the case ; and besides, it is 
reasonable, since ministers are, and were designed to 
be, a distinct order of men, that they should themselves 
be judges as to the qualifications of those who are to 
come into their order. To give power to the churches 
to put men into the ministry without the consent and 
independent action of ministers, would be scarcely more 
reasonable than to give power to the congregations to 
put members into the churches without their action or 
consent. 

The granting of a license, to be sure, does not make 
one a minister; but it is taking a first and most im- 


INDUCTION OF OTHERS. 


255 


portant step towards it, — a step which in ordinary cases 
cannot honorably be retraced ; and this step, like the 
subsequent decisive one, should not be taken, but with 
the expressed approbation of ministers themselves. 

In examining young men with a view to license, 
regard should be had to each of the several qualifications 
for the ministry ; but more especially to the four follow¬ 
ing ; namely, piety^ natural endowments^ education^ and 
orthodoxy. An unconverted ministry; a weak, stupid, 
uninteresting ministry; an ignorant ministry; an he¬ 
retical ministry ; — all or either of these is a curse to 
the church ; and it belongs to those on whom rests the 
responsibility of inducting others into the ministry, to 
see to it that the curse is not inflicted, — that unsuita¬ 
ble, disqualified candidates for the sacred office are kept 
out of it. 

In conducting examinations for license, there are the 
extremes of scrupulosity and of laxity; though the 
latter, it is to be feared, is much the more common, and 
of the most injurious influence. Still, it is possible, and 
with the best intentions, to verge to the other extreme; 
and a word of caution in regard to it may not be un¬ 
necessary. Ministers should examine carefully and faith¬ 
fully into the evidences of piety exhibited by candidates 
for license; but then they should judge charitably of 
these evidences, and not stop a young man in his en¬ 
deavors to do good, because his piety is not precisely 
after their own model; or because he has been brought 
into the kingdom of Christ in a manner difierent from 
themselves. They should require evidence of competent 
natural abilities, and of general and professional educa¬ 
tion ; but they are not to insist upon the highest degree 
of talent as indispensable, or that every student, what- 


256 


PASTORAL THEOLOGY. 


ever his age and other circumstances, must have pursued 
precisely the same course of study, or acquired the same 
amount of preparatory learning. Substantial orthodoxy, 
or soundness in the faith, should never be lost sight of, 
or passed slightly over ; and yet some difference of 
opinion, some diversity of statement and explanation, 
is to be expected and tolerated among orthodox men. 
To refuse a license to a young man, in other respects 
qualified, because he has his own way of stating and 
explaining certain doctrines, or may differ from his 
examiners on some minor, unessential points, would 
certainly betray a want of liberality. 

Still, the danger of the times in which we live can 
hardly be said to lie in this direction. Ministers have 
more temptations to be over lax in their examinations 
than to be over scrupulous, and are in much greater 
danger of recommending to the churches unworthy can¬ 
didates for the sacred ofiice than they are of excluding 
the worthy and the promising. Let the watchmen of 
Israel be fully sensible of their danger in this respect, 
and of the high obligations which rest upon them to be 
faithful. If incompetent, unprincipled, unworthy men 
gain admittance into the holy ministry, through their 
carelessness or neglect, the evils resulting — and these 
will be neither few nor small — must lie at their own 
doors. 

But there is another step to be taken in the process 
we are considering besides the granting of a license. It 
is that of ordination. Ordination, by the imposition of 
hands and prayer, is the divinely appointed mode of 
investing a man with office in the church of Christ; 
more especially with the office of a minister. A license 
to preach does not make a man a minister. He is still 


INDUCTION OF OTHERS. 


257 


but a candidate for the gospel ministry. Nor does the 
call of a church, though essential to his holding office 
in that particular church, constitute him a minister. 
He is but a candidate for the ministry until he is 
ordained. 

A person may be a minister in the church, without 
being an officer of any particular church. This is the 
case with dismissed ministers, missionaries, and evange¬ 
lists. Such are ministers of Christ, but not pastors. 
They are authorized to labor in the work of the min¬ 
istry, and to perform all ministerial acts, but have no 
official connection with any particular church ; or, in 
other words, have no pastoral charge. 

In discussing the subject of ordination, I shall not go 
largely into a consideration of the theories which are 
held respecting it by some denominations of Christians. 
The Episcopalian insists that there are three distinct 
orders of gospel ministers, and that only those of the 
highest order, the bishops, have a right to ordain. But 
as we reject the three orders of ministers, holding prop¬ 
erly to but one order, and regarding all in this order as 
officially equal, of course we reject the Episcopal theory 
of ordination. 

High-church Episcopalians also tell us that there is 
an invisible grace imparted by the laying on of Episco¬ 
pal hands; a something which, without respect to the 
character of the giver or receiver, has flowed down in 
long succession from the apostles ; a something which 
can be obtained in no other way, and without which no 
one can possibly be a* minister of Christ; a something 
which imparts a most wonderful efficacy to ministerial 
aets, and without which such acts, however pious may 
be the giver or receiver, are altogether invalid and 
22 * 


258 


PASTORAL THEOLOGY. 


unfaithful. Such is the account given us of that won¬ 
derful, invisible grace which is said to be communicated 
in Episcopal ordination. But when we inquire more 
specifically what this grace is, or where it resides, or 
what evidence there is of its existence, aside from the 
declaration of those who claim to impart it, or to have 
received it, we can get no answer. Assuredly, there 
is no proof of its* existence in the Scriptures; or in 
reason ; or in the characters of those who pretend to 
impart or to have received the gift; or in the apparent 
efficacy of the word or the sacraments by them admin¬ 
istered ; or, so far as we can see, anywhere else. We 
are warranted, therefore, in maintaining that it has no 
existence out of the fancies of the theorists who lay 
claim to it. It is a hurtful product of superstition ; or 
at best a mere figment of the imagination. 

To the question to whom does the right of ordination 
belong ? the three following answers have been returned 
by Congregationalists: 

1. Some have said that this right belongs to the 
churchy and must be exercised by a committee of the 
church, or by such as the church shall have called to¬ 
gether expressly for the purpose. This was the doctrine 
of the early fathers of New England, as expressed in 
the Cambridge Platform, chap. ix. 

2. Others have admitted that the right of ordination 

belongs properly to ministers ; but that minister^ have 
no authority to exercise the right, except by the con¬ 
sent of an ecclesiastical council, or when called to it by 
the churches in some other way.* This theory differs 
from the preceding, in that it denies the propriety of 
lay ordinations. • 

3. Others still have insisted, that the work of ordina- 


INDUCTION OF OTHERS- 


259 


tion belongs properly to ministers, and may be exercised 
by them at discretion ; subject only to such directions 
and restrictions as Christ has imposed on them in the 
gospel. 

It will be perceived that in the last two of these the¬ 
ories, ordination is regarded as properly the work of 
ministers. Still, the advocates of neither would hold 
it so strictly as to deny that in cases of necessity^ lay 
ordinations may be valid. Hence, it is not incumbent 
on our ministers, in establishing the validity of their 
own ordinations, to be able to prove an uninterrupted 
succession of clerical ordinations between themselves 
and the apostles. If there has been such a succession, 
then ordinations are doubtless valid. Or if the succes¬ 
sion has been broken, they are to presume there has 
been some necessity for it; in which case their ordina¬ 
tions are equally valid. If there has been no other 
necessity, there is now the necessity of an invincible 
ignorance in regard to the matter of «uch succession,— 
an ignorance in which all classes of ministers, high 
church and low, are alike involved,— which of itself 
may be sufficient to clear the consciences of all good 
and faithful ministers, with regard to the validity of 
tjieir own ordinations. 

With these preliminary observations, we come back 
to the question. To whom does the right of ordination 
belong? And in considering it, it is important that we 
go first of all to the New Testament. What saith the 
Spirit in reference to this matter ? What say the 
teaching and exampl^ of the apostles? 

The first ordination of which we have any account 
under the gospel, was that of the seven deacons, re¬ 
corded in Act&^vi. 6. This certainly was performed by 
ministers. 


260 


PASTORAL THEOLOGY. 


The next ordination (if it be proper to call it such) 
was that of Paul and Barnabas at Antioch (Acts xiii. 
3). This, again, was performed by ministers. 

The third ordination, or rather series of ordinations, 
which have come to our knowledge, were performed by 
Paul and Barnabas (both of them ministers) during 
their first missionary tour among the heathen. ‘‘ And 
when they had ordained them elders in every churchy 
and had prayed with fasting, they commended them to 
the Lord on whom they believed ’’ (Acts xiv. 23). 

Timothy was ordained by a presbytery^ or body of 
presbyters, among whom was the Apostle Paul (Com¬ 
pare 1 Tim. iv. 14, and 2 Tim. i. 6). 

These are all the instances of ordination mentioned 
in the New Testament, in every one of which the ser¬ 
vice was performed by ministers. It should be further 
added, that the directions which were given from time 
to time relative to ordinations were uniformly given to 
ministers. Thus to Timothy, an ordained minister, 
Paul says, “ Lay hands suddenly on no man.” And 
again, “ The things that thou hast heard of me, among 
many witnesses, the same commit thou to faithful men, 
who shall be able to teach others also.” Titus, an 
ordained minister, was left in Crete that he might ‘‘ set 
in order the things that were wanting, and ordain elders 
in every city.” The directions given to Timothy and 
Titus relative to the qualifications of church ofiicers 
imply, that to them, and to others like them; that is, 
to ministers, was committed the responsible work' of 
ordination. Indeed, I can find flo trace or vestige of 
lay ordination in the New Testament. I can find no 
hint or allusion by which to justify the practice. The 
testimony of Scripture is entirely uniform in regard to 


INDUCTION OF OTHERS. 


261 


this matter, and places it beyond a doubt that ordina¬ 
tion is the appropriate work of ministers. 

It may be further remarked, that this conclusion is 
fully sustained by the voice of Christian antiquity. 1 
can recollect no instance of lay ordination occurring in 
the ancient church ; though possibly there may have 
been some of such extreme necessity as placed them 
beyond the operation of general law. 

The testimony of Scripture in regard to this point is 
moreover in accordance with that of reason. Gospel 
ministers are a distinct class or order of men. They 
were intended to be so by the great Head of the church. 
And, as was remarked when on the subject of confer¬ 
ring license, it is reasonable that they should themselves 
be judges as to the qualifications of those who are to be 
admitted to their number. It is reasonable that the 
inducting, consecrating act should be performed by 
themselves. 

Having thus ascertained what is the testimony of 
reason, of Christian antiquity, and more especially of 
Scripture, in regard to the question under considera¬ 
tion, we come back to the theories of Congregationalists 
on the subject. And from what has been said it is 
manifest that the first of the theories mentioned is with¬ 
out foundation. The right of ordination is with minis¬ 
ters^ and not with the church. Lay ordinations have 
nothing to support them, either in reason or the Word 
of God. And it is evidence of the wisdom of our fore¬ 
fathers, that though they retained the theory of lay 
ordination in their platform, they early banished the 
practice of it from their churches. Probably not an 
instance of lay ordination has occurred among the Con¬ 
gregationalists of New England during the last hundred 
and fifty years. 


2G2 


PASTORAL THEOLOGY. 


As to the two remaining theories of Congregational- 
ists, the difference between them is probably greater in 
appearance than in reality. Both may be right a cer¬ 
tain way; and neither of them right to the full extent 
of the language in which they are respectively set forth. 
In certain cases, ministers have no right to confer 
ordination except by the consent of an ecclesiastical 
council, or when called to it by the churches in some 
other way. In other circumstances they may have this 
right, and it may be expedient that they should exer¬ 
cise it. 

When a pastor is to be ordained, he should in all 
cases be first elected by the church; and those who are 
to ordain him should be called together by the church. 
For ministers to ordain a pastor over a church without 
its consent, and without being called together for the 
purpose, would be a gross violation of the rights of the 
church, and a wide departure from the line of Christian 
duty. 

In case of the settlement of a pastor, who is expected 
to enjoy the fellowship of neighboring ministers and 
churches, there is another reason why a council should 
be called together. The event is one of great and 
common concern, — one in which neighboring churches 
are deeply interested; and it is no more than reasona¬ 
ble that they should be consulted in regard to it. They 
should be called together by their pastors and delegates, 
to see that the candidate is duly qualified for office, 
that the proceedings are orderly and proper, and that 
everything is transacted in a way to meet their appro¬ 
bation. This is one mode of church fellowship, which 
should never be abandoned. 

And when an individual is ordained without a pasto- 


INDUCTION OF OTHERS. * 


263 


ral charge, it is advisable that neighboring churches 
should be consulted, and a council assembled, whenever 
it can be done with convenience. In a matter of so 
much importance it is right that all due deference 
should be shown to the churches; and it is always 
pleasant that theii- voice should be heard whenever it 
can be with propriety. 

Instances will occur, however, as they often have 
done, in which the cause of truth demands that a mis¬ 
sionary, an evangelist, should be ordained, where no 
council can be assembled, and no previous action of 
the churches can conveniently be had. A case like 
this may occur, perhaps, at some missionary station on 
the other side of the globe, or in the remoter settle¬ 
ments of our own country. In such cases I hold it to 
be the right and the duty of ministers to proceed and 
perform the work to which God in his providence man¬ 
ifestly calls them. So, I am persuaded, the apostles 
and their ministerial “ yoke-fellows ” would have done 
in like circumstances. So, I have no doubt, they often 
did. The same thing has been done frequently by 
Congregational ministers in this country and in Eng¬ 
land during the last two hundred years; and I know 
of no objection to it growing out of the rights of our 
churches or any of the principles of Congregationalism. 

It is, indeed, a principle of Congregationalism that 
all proper ecclesiastical power is vested in the church. 
But it does not follow from this that ministers can do 
nothing which churches may not do, or that they can 
do nothing which they are not expressly authorized to 
do by vote of the churches. Ministers have authority 
to preach the gospel and administer the sacraments, 
which churches have not; and they are often called to 


2G4 


PASTORAL THEOLOGY. 


the performance of these duties without obtaining or 
asking the consent of any church. So ministers have 
authority to confer ordination, which churches have 
not; and in cases like those contemplated above, they 
may rightfully confer it without subjecting themselves 
or others to the great inconvenience of calling together 
an ecclesiastical council, or asking permission of the 
churches in any other way; and the churches, so far 
from having any reason to complain when evangelists 
are ordained under the circumstances supposed, would 
have reason to complain if they were not ordained ; 
because the general interests of Christ’s kingdom would 
in that case suffer, and each particular branch of his 
kingdom would suffer with it. 

Without dwelling longer on the question as to whom 
the right of ordination belongs, we proceed to inquire 
more particularly than we have yet done. Who are to 
be ordained? On whom may the ambassadors of Christ 
lawfully impose hands, and set them apart to the sacred 
work of the ministry ? 

The Scriptures plainly teach us that this is a question 
of very great importance, requiring, on the part of those 
who arc to decide it, much deliberation, careful scrutiny, 
and earnest prayer. “Lay hands suddenly on no man.” 
“ The things which thou hast heard of me among many 
witnesses, the same commit thou to faithful men, who 
shall be able to teach others also.” So impressed was 
the Apostle Paul with the importance of this subject, 
that he proceeds to detail, at considerable length, the 
qualifications of those who might lawfully be ordained. 
“ A bishop must be blameless, the husband of one wife, 
vigilant, sober, of good behavior, given to hospitality, 
apt to teach, not given to wine, no striker, not greedy 


INDUCTION OF OTHERS. 


265 


of filthy lucre, but patient; not a brawler, not covetous, 
one that ruleth well his own housie, having his children 
in subjection with all gravity; not a novice, lest, being 
lifted up with pride, he fall into the condemnation of 
the devil. Moreover, he must have a good report of 
them which are without, lest he fall into reproach and 
the snare of the devil.” 

In his Epistle to Titus, the apostle repeats some of 
the same things, with others equally characteristic and 
important: “ For this cause left I thee in Crete, that 
, thou shouldst set in order the things that are wanting, 
and ordain elders in every city ; if any be blameless, 
the husband of one wife, having faithful children, not 
accused of riot, or unruly (for a bishop must be 
blameless, as the steward of God) ; not self-willed, not 
soon angry, not given to wine, no striker, not given to 
filthy lucre ; but a lover of hospitality, a lover of good 
men, sober, just, holy, temperate, holding fast the faith¬ 
ful word as he hath been taught, that he may be able, 
by sound doctrine, both to exhort and to convince the 
gainsayers.” 

I have before touched on this important subject when 
speaking of examination for license. I have only to 
add to what I then said, that the examinations for ordi¬ 
nation should be even more deliberate and faithful 
than those for license; inasmuch as the step to be now 
taken is more momentous and decisive. A frail mortal 
is to be invested with the holiest office on earth! He is 
to become an accredited ambassador of the King of 
kings! He is to be placed in a situation where, if com¬ 
petent and faithful, he may be an inestimable blessing 
to the chufch and world; but where, if incompetent, 
disqualified, unfaithful, the evils he may occasion, the 
23 


266 


PASTORAL THEOLOGY. 


injuries he may inflict, are numerous and great beyond 
all computation. And the question as to his being 
placed in this responsible situation, invested with this 
high and holy office, is to be decided by frail mortals 
like himself. How much, then, do these mortals need 
direction from above ! With what caution and prayer¬ 
fulness should they deliberate and act! 

The consequences to themselves of the decision to 
which they come, are clearly indicated in a passage of 
Scripture already quoted, — “ Lay hands suddenly on 
no man; neither he partaker of other merCs sins. Keep 
thyself pure.^"* As much as to say: “If ordination 
shall be conferred hastily, carelessly, and thereby an 
unworthy individual shall be introduced into the sacred 
office, and great evils shall result, then those who have 
ordained him become partakers of his sins. They are 
themselves accessary to his corruptions. 

Let all Christ’s ministers, as they regard their own 
safety and that of the church, bear continually in mind 
these apostolic canons and cautions, and be sure that 
they commit the sacred trust of the gospel to faithful 
men^ who shall be able to teach others also.” 


LECTURE XIX. 


MINISTERIAL INTERQPURSE. 

INTKRCOTTRSE OF A PASTOR WITH OTHER CHURCHES AND MINISTERS OF HIS 
OWN DENOMINATION — PRIVATE INTERCOURSE OF MINISTERS — EXCHANGES 
— ADVICES RESPECTING THEM — INTERCOURSE OF MINISTERS ON PUBLIC 
OCCASIONS. 

Every pastor sustains important relations, not only 
to his own church, but to other churches and their 
ministers. Some of these are of his own denomination, 
and others of different denominations. In the present 
Lecture I propose to consider the duties of a pastor to 
other churches and ministers of his own denomination. 
Our churches are fitly denominated independent,, or 
congregational. They are independent of each other, 
so far as jurisdiction and authority are concerned. No 
one church or body of churches has a right to dictate 
to a Congregational church or to interfere in the man¬ 
agement of its own proper internal affairs. Still, it 
does not follow that there is no bond of union between 
Congregational churches, or that they sustain no im¬ 
portant relations to each other. They are bound one 
to another (or should be) by the cords of love. They 
are united in a holy Christian fellowship, and should 
maintain a mutual intercourse and communion in a 
variety of ways. Their pastors also have duties to per¬ 
form not only to the particular churches over which 


268 


PASTORAL THEOLOGY. 


they are placed, but to all the churches with which 
they are connected. 

The devoted pastor will make the churches of his 
own denomination, and especially those in his more 
immediate vicinity, the object of much careful thought. 
He will inquire into the state of their affairs, and sym¬ 
pathize with them in their sorrows and their joys. If 
they are divided, corrupted, bereaved, diminished, or in 
any way afflicted, he will remember them, pray for 
them, and be ready by all methods to promote their 
good. Or if they are enjoying unusual prosperity, — 
enlarged, edified, strengthened, comforted, — he will 
not permit them to rejoice alone : he will devoutly and 
thankfully mingle with their joy. If they need his 
advice or assistance, it will be cheerfully rendered ; and 
no kind office will be withheld which he can in faitli- 
fulness bestow. 

There is this, however, to be borne in mind : If sister 
churches have pastors, they should be approached with 
kind offices only through their pastors. They can be 
approached with propriety in no other way. Were a 
neighboring minister to thrust in his advice, or proffer 
his assistance, irrespective of the pastor, without his 
knowledge or consent, he might justly be charged with 
an unwarrantable interference, and his efforts would be 
likely to result in more evil than good. 

Churches destitute of pastors are objects of special 
solicitude to surrounding ministers, and often require 
no small share of their attention. The requisite atten¬ 
tion and care will be cheerfully bestowed so long as 
they are received with interest, and with the prospect 
of usefulness. Ministers, to be sure, should not he 
officious or obtrusive under such circumstances ; but 


MINISTERIAL INTERCOURSE. 


269 


their feelings will prompt them to watch over the 
destitute churches in their vicinity, to keep up an ac¬ 
quaintance with their affairs, to visit them in affliction, 
to counsel them in difficulty, to preach to them as 
opportunity shall present, to administer to them di¬ 
vine ordinances, and to assist them in their endeavors 
to establish or reestablish the gospel ministry among 
themselves. As much as this every faithful pastor will 
feel that he owes to the destitute churches around him ; 
and nothing but ingratitude on their part, and a wicked 
perversion and abuse of his kindness, will discourage 
him in his efforts to do them good. 

But pastors sustain relations not only to sister 
churches, but more especially to neighboring brethren 
in the ministry. We can hardly conceive of ties more 
{i^cred and binding than those which unite together an 
association, a brotherhood, of ministers. Called alike 
to sustain a most sacred and responsible office, and to 
perform the most solemn duties and rites; embarked in 
the same holy cause; exposed to the same anxieties, 
trials, labors, and cares; serving the same Master, and 
expecting the same reward ; — surely ministers of the 
gospel hold important relations one to another, and are 
bomid to be faithful in the discharge of reciprocal 
duties. They should think one of another, feel one for 
another, and pray one for another. They should be 
ready to give and receive advice; to afford mutual 
assistance when required, and to administer (if called 
to it) faithful warning and reproof. They should strive 
by all means to encourage each other’s hearts, and 
strengthen each other’s hands; to defend the reputation 
one of another; and to increase, and not diminish, the 
23 * 


270 


PASTORAL THEOLOGY. 


amount of good influence which each and all may be 
able to exert. 

The duties of ministers to each other may be classed 
under three heads: those which they owe one to another 
in their more private social intercourse ; those con¬ 
nected with the exchange of pulpit-labors ; and those 
devolving upon them in their public meetings^ or when 
brought together on great public occasions. 

Neighboring ministers have opportunity of much in¬ 
tercourse in private^ — meeting often at each other’s 
houses, or in the families of mutual friends, or when 
otherwise brought together in the providence of God; 
and this intercourse should all be of the most improv¬ 
ing and edifying character. It should in the first place 
be instructive. These more private interviews should 
be improved to suggest new thoughts ; to impart intft*- 
esting intelligence ; to devise new plans and methods 
of doing good ; to discuss important questions ; to open 
and enforce the Scriptures; to suggest topics for ser¬ 
mons, and hints as to the best modes of constructing 
them ; — in short, to improve and furnish one another’s 
minds as much as possible. 

Nor in seeking the improvement of each other’s minds 
must the deeper region of the heart be neglected. It 
should be the object of the pastor in his more private 
interviews with his brethren, to make them not only 
wiser, but better men ; — more spiritual, more devout, 
more entirely consecrated to the service of their Master, 
more thoroughly furnished to every good word and 
work; and the same important benefits he should above 
all things seek in return from them. 

I would not say that ministers, in their more private 
social intercourse, should never unbend — never relax 


MINISTERIAL INTERCOURSE. 


271 


from the severer exercises of the Christian life; but I 
must say that I think too much time is often spent in 
anecdote and jest, — in conversation upon which they 
cannot look back in their more serious moments but 
with regret, — in a manner but little calculated to im¬ 
prove either their hearts or lives. Ministers should 
consider, under such circumstances (and I deeply feel 
that not one of my brethren has more occasion for this 
remark than myself), that they have a great work on 
their hands, and but little time in which to perform it, 
and that every moment should be improved to qualify 
them, in the best manner, for the discharge of their 
momentous and responsible duties. 

I hardly need say that ministers should associate, in 
their more private interviews (as indeed everywhere 
^se), on terms of perfect reciprocity and equality; no 
one claiming to know more than his brethren, or to be 
greater or better than they. We read of a dispute 
among the first ministers of Christ, “ which of them 
should be the greatest; ’’ and though this dispute may 
not often have been renewed in words, there is reason 
to fear that it has sometimes entered into the hearts of 
those who minister at the altar of God. It certainly is 
a most disgraceful dispute, in what way soever it may 
have been entertained; and that minister most deeply 
disgraces himself who manifests most clearly that he is 
under its influence. And so he is regarded uniformly 
by his brethren. Right or wrong, there is nothing 
which ministers will not more readily tolerate, more 
patiently bear, than to see one of their number attempt¬ 
ing to exalt himself above them. And there is no de¬ 
nomination of Christians in which such attempts are 
more inexcusable than among Congregationalists, where 


272 


PASTORAL THEOLOGY. 


all Christ’s ministers are brought together on the broad 
platform of professional equality. 

The more private intercourse of ministers, I remark 
again, should be affectionate and confiding^ — of a char¬ 
acter to inspire and deserve confidence. There should 
be no hurtful insinuations, or malicious whispers ; no 
talebearing or evil-speaking; nothing to interrupt friend¬ 
ship, or diminish confidence, or damp the ardor of 
Christian love. In a word, this intercourse should be, 
so far as the conditions of humanity will allow it, like 
the fellowship of angels — like the intercourse of heaven. 
And if properly conducted, it may approach as near to 
heaven in its nature and results as anything that is 
witnessed in this lower world. 

I come now to speak of the duties of ministers in 
reference to what are technically called their exchange. 
It can hardly be questioned, as it hardly is at the present 
day, that between ministers of the same faith and order 
there should be an occasional interchange of pulpit 
labors. Such exchanges have a tendency to promote 
ministerial fellowship. They also tend more closely to 
unite the churches, by making them acquainted with 
each other’s ministers. They afford to the different 
congregations the benefit of a diversity of gifts, — one 
minister supplying the defects of another, and saying 
what the other omits. They impart an agreeable vari¬ 
ety to the services of the sanctuary, without which there 
might be a sameness that would be wearisome, at least 
to some hearers. Besides, they afibrd a relief to min¬ 
isters, and more especially to young ministers, in the 
laborious task of preparing sermons. It is proper, there¬ 
fore, that there should be exchanges. 

The question as to their frequency must be deter- 


MINISTERIAL INTERCOURSE. 


273 


mined somewhat by circumstances. They may be so 
frequent as to prove a serious interruption to the regu¬ 
lar ministrations of the pastor, rendering his services in 
his own pulpit rather occasional than habitual. They 
may be so unfrequent that the benefits of them shall 
scarcely be realized. Ordinarily they are less frequent 
in cities than in the country; chiefly, perhaps, because 
they are less needed; the city minister having sufficient 
help in his pulpit without resorting to exchanges. They 
are less frequent, also, in new countries, and where 
there is a comparative destitution of minjpers, than 
where there is a more abundant supply. Under the 
most favorable circumstances, an exchange once in four 
Sabbaths may be regarded, perhaps, as the extreme of 
frequency. An exchange once in eight Sabbaths may 
be considered as verging to the other extreme. 

The question has been asked. With whom are evan¬ 
gelical Congregational ministers to exchange? Are 
they to exchange with all who call themselves Congre- 
gationalists ? or are their exchanges to be limited to 
those who are substantially of the same faith with them¬ 
selves ? 

These questions do not require a long discussion. 
They may be answered in comparatively a few words. 
A minister may not require, as the condition of an ex¬ 
change, that his brother shall agree with him in all the 
minutiae of Christian doctrine. This would be restrict¬ 
ing his fellowship within quite too narrow limits. Nei¬ 
ther is he to exchange with every one claiming to be a 
Christian minister, or a Congregational minister, what¬ 
ever his principles may be. The gospel embodies a 
series of connected truths, the more important of which 
are essential to the system itself. They are so essential. 


274 


PASTORAL THEOLOGY. 


that when removed the system is fatally marred, if not 
wholly subverted. Such are the trinity, the atonement, 
the entire depravity of the natural man, regeneration 
by the special operation of the Holy Spirit, justification 
by faith, and eternal punishment. Churches holding 
these doctrines, and living according to them, are to be 
regarded as churches of Christ, and their pastors as 
ministers of Christ; while bodies rejecting these doc¬ 
trines, or a considerable part of them, are not Christian 
churches, nor are their pastors Christian ministers. 
Such chui^ies and pastors may be truly said to “ have 
made shipwreck of the faith.” They hold and teach 
another gospel. They prescribe another mode of get¬ 
ting from earth to heaven. To a religious teacher of 
this stamp, by whatever name he may choose to call 
himself, the faithful pastor cannot open his pulpit. To 
such an one he dare not say, “ Godspeed: for he who 
biddeth him godspeed, is partaker of his evil deeds.” 

When a pastor exchanges pulpits with a neighboring 
minister, he virtually says to his flock, “ Receive this 
man as a faithful brother in the Lord. Listen to him, 
as one who teaches the way of God in truth.” But he 
surely cannot make this declaration respectijig one who 
does not teach the way of God in truth, — whom he 
regards as having abandoned the more essential doc¬ 
trines of the gospel. Of course he cannot receive him 
to his pulpit. 

I hardly need add, that, in order to be entitled to an 
exchange, a minister must sustain an unblemished 
moral and Christian character. In short, he must be 
regarded, not as a heretic or an apostate, or a wolf in 
sheep’s clothing; but as a brother beloved — a minis¬ 
ter of Jesus — one who holds and teaches the great 


MINISTERIAL INTERCOURSE. 


275 


doctrines of the gospel, and exemplifies them in his 
conversation and life. 

In concluding the general topic of exchanges, the fol¬ 
lowing directions or advices may not be out of place: 

1. In effecting an exchange with a neighboring min¬ 
ister, never go among his people with a view to under¬ 
mine him, or outshine him, or steal away the hearts of 
his people from him; but go to help him, and honor 
him-before his people. Go to strengthen his hands, to 
increase the measure of his influence, and aid him in 
the great work of feeding the sheep and lambs of his 
flock, and preparing them for the fold of his Divine 
Master in heaven. 

2. When you exchange with a brother minister, never 
go with the intention to contradict him before his peo¬ 
ple. Though agi-eeing in the essential doctrines of the 
gospel, you may have y%ir peculiarities of statement 
and explanation, and he may have his. But neither 
should go to the pulpit of the other with the design to 
insist on his own peculiarities, and controvert those of 
his brother, in presence of his people. Such a course 
must, of necessity, interrupt ministerial fellowship and 
brotherly affection. It must also distract the minds 
of hearers, and tend to provoke disputes, and awaken 
prejudices, rather than minister to godly edifying. 

3. Let not one minister go into the pulpit of another 
with a view to preach pointedly^ personally^ and promote 
an object there which should be reached (if reached at 
all) by the pastor himself. This rule has been often 
violated, but never, so far as I know, with good re¬ 
sults. If a pointed personal discourse is required to be 
preached, — if any prevalent vice is to be attacked, or 
bad practice corrected, or sin reproved, or vain amuse- 


276 


PASTORAL THEOLOGY. 


ment checked, — it belongs to the pastor to attend to 
such matters himself. He has no right to request a 
stranger to come and publicly rebuke his people ; and 
certainly no stranger ought to think of doing it with¬ 
out his knowledge and request. 

4. Let no minister, and especially no young minister, 
venture into his brother’s pulpit with a view to publish 
any novel or strange doctrines. Such a course might 
be very disagreeable to the brother with whom the ex¬ 
change was made. It might be the same as to contra¬ 
dict him in presence of his own flock. It might awaken 
controversies, and lead to divisions among his people. 
At any rate, it would betray a want of discretion, of 
good judgment, in him who should venture upon so 
questionable a practice. 

Will it be asked, then. What shall a minister preach 
when he goes upon an excl^nge ? I answer, in one 
word. Let him preach the gospel, — the great, substan¬ 
tial, fundamental, unchangeable truths of the gospel. 
Let him feed tlie flock of his brother, not with vagaries, 
or novelties, or matters of doubtful disputation, but 
with “ the sincere milk of the word.” This will always 
be well received. It will always be safe and profitable 
for those who hear it. It may be important to a minis¬ 
ter going on an exchange to know something of the 
state of the people whom he is to address. He will 
thus be enabled to adapt his discourses, so far as he may 
without becoming personal, to their peculiar circumstan¬ 
ces and wants. But let him urge nothing upon them 
but the great truths and duties and motives of the 
gospel. If other instrumentalities require to be em¬ 
ployed, by all means leave them to the pastor. 

Before dismissing the subject of exchanges, it may be 


MINISTERIAL INTERCOURSE. 


‘277 


expected that I should say something as to the time of 
travel in accomplishing them. Shall ministers go to 
their exchanges on Saturday and return on Monday, or 
shall they pass back and forth on the morning and even¬ 
ing of the Sabbath ? After all that I have heard and 
read on this subject, it seems to me that the question — 
so far as it can be a question with those who love and 
honor the Sabbath — is rather one of distance^ or of 
circumstances^ than of principle. The question is not 
whether the Sabbath is to be violated, but how far may 
a minister travel to the house of God — the place of 
worship where he is in duty bound to appear — without 
subjecting himself to the charge of profaning the Lord’s 
Day ? 1 know of no evangelical minister who would 

not think it right to travel two or three miles. Many 
think it right to travel five or six miles. Almost ^none 
(unless it be under very peculiar circumstances) would 
think it right to travel nine or ten miles. My own opin¬ 
ion is, that ministers are subject to the same law in this 
respect as other people. As the object of their travel is 
not secular, but sacred, — to go to the house of God, to 
attend public worship, and to attend where their duty 
calls them, — I see no reason why they may not rightfully 
go as far as it would be proper for other people to go 
for the same purpose. Nor do I see any reason why 
they may lawfully go further. Good people often go 
from three to six or seven miles to attend public wor¬ 
ship ; and are not censured, but commended, for so do¬ 
ing. And why should ministers be censured for doing 
the same thing ? It should be added, however, that- 
every good minister will have some regard to the state 
of feeling prevailing among his people with regard to 
the subject here considered. He will choose to err 
24 


278 


PASTORAL THEOLOGY. 


(if he must err at all) on the side of strictness, rather 
than of laxness. He will prefer to subject himself 
to some inconvenience, rather than grieve the hearts of 
any of God^s children, or do aught to encourage the 
wicked in their abuse of holy time. 

I pass to the third and last general topic before us, — 
the duties of ministers to each other in their public 
meetings, and when brought together on great public oc¬ 
casions. The meetings to which I refer are of different 
kinds; as ministerial associations, church conferences, 
charitable societies, ecclesiastical councils, etc. They 
are more frequent now than they were in the days of 
our fathers, and bring the clergy of a city, a county, a 
state, and in some cases from several states, often to¬ 
gether. The duties of ministers to each other on such 
occasions are in many respects the same as in their 
more private intercourse. They are to be kind, courte¬ 
ous, modest, retiring, — loving their brethren with pure 
hearts fervently ; disposed to respect their rights, to be 
tender of their feelings, to be charitable in their judg¬ 
ments one of another, and to yield to every one his due 
measure of fraternal regard. 

Ministers, on such occasions, are not to be officious, 
obtrusive,and forward; neither are theytobeshrinkingly, 
childishly timid. They are not to force their senti¬ 
ments upon a public meeting in place of the maturer 
judgments of older and wiser men; neither are they to 
see the right way forsaken, and the truth trampled on, 
without an honest, earnest effort to arrest the evil. 

I have spoken already of the evils of pride and ambi¬ 
tion among ministers ; some affecting to be greater than 
others, and to know more. If this disposition is disgust¬ 
ing and afflictive in the private intercourse of ministers, 


MINISTERIAL INTERCOURSE. 


279 


it is doubly so in their more public meetings. Two or 
three individuals of this stamp are enough, often, to 
spoil a public meeting, while they are sure to draw on 
themselves (as they ought to) the marked disapproba¬ 
tion of all around them. 

In the discussions which take place at public mee1> 
ings, while every one has a right to declare his senti¬ 
ments freely, and to differ from any or all of his brethren, 
yet he should guard against manifesting or cherishing 
a contentious, disputatious spirit. He may differ from 
his brethren, and may say that he does, and may assign 
his reasons for so doing ; but let it be manifest to all 
that he differs not from a desire of controversy, or to 
secure an opportunity for display, but that he is sin¬ 
cere and honest in the views he entertains, and that he 
proposes and urges them under solemn convictions of 
duty. 

As ministers have a right to differ honestly one from 
another, and to express their differences, so it is one of 
their most important as well as difficult duties to bear 
contradiction with patience, and to reply to it (if a 
reply is demanded) with kindness and candor. For 
one to become excited in the progress of discussion, and 
lose his temper, and speak unadvisedly with his lips, 
is not only to disgrace himself and the ministry, but to 
make all around him unhappy. Ministers of an excita¬ 
ble temper, and who are fond of debate, have reason to 
be guarded in this respect, and to set a prayerful watch 
over their own spirits. 

The public meetings of ministers, when characterized, 
as they should be, by intelligence, kindness, xourtesy, 
benevolence, — free from disturbing, distracting influ¬ 
ences ; every one standing in his lot and doing his 


280 


PASTORAL THEOLOGY. 


duty, — are occasions not only of much interest, but 
happiness. They are occasions when the great concerns 
of Christ’s kingdom are considered, and measures are 
adopted with a view to their advancement. They are 
occasions over which the Holy Spirit presides, with 
which the blessed angels mingle, and on which the 
Saviour himself looks down from heaven with compla¬ 
cent love. 

I only add, in conclusion, that the intercourse of 
students, in a course of preparation for the gospel min¬ 
istry, should be, in most respects, like that of ministers ; 
and the duties they owe one to another are in general 
the same that have been considered. Professed breth¬ 
ren in Christ, they are looking forward together to a 
most sacred and responsible office, and are united in 
their endeavors to qualify themselves for the discharge 
of its solemn duties. Certainly they should be to each 
other the objects of much interest, of sincere affection, 
and of earnest prayer. They should be ready to give 
and receive advice; to afford mutual assistance when 
required; to watch over one another in love; and to 
administer (if need be) faithful adm©nition or reproof. 
They should bear one another’s burthens, be mutual 
helpers under trials, and participate alike in each 
other’s sorrows and joys. 

The members of a theological seminary are a com¬ 
munity by themselves. They are, or should be, a holy 
community. There should be among them no “ envy- 
ings, strifes, backbitings, whisperings ; ” no suspicions 
and jealousies, none of the workings of ambition and 
pride; but the Holy Spirit of God should rest down 
upon them, and the mild, gentle, peaceful, heavenly 
spirit of the gospel should fill all their hearts. With a 


MINISTERIAL INTERCOURSE. 


281 


state of feeling such as this pervading the entire commu¬ 
nity, how happy a seminary-life must be! and the more 
happy, the more nearly it resembles this. It being the 
business of each day to study God’s blessed Word, to in¬ 
vestigate his truth and will, and seek a preparation for 
the holy duties of the ministry, the inmates of a the¬ 
ological seminary have peculiar advantages for high 
attainments in the spiritual life. They are under special 
obligations to make such attainments. The church ex¬ 
pects this of them. Their God and Saviour expects 
the same. May these reasonable expectations, my young 
brethren, all be realized in you. And may this sacred 
seminary become and remain that holy, spiritual, happy 
place which has been described. 

24 * 


LECTURE XX. 


DUTIES OF THE PASTOR TOWARDS OTHER 
DENOMINATIONS OF CHRISTIANS. 

THE EVANGELICAL AND UNEVANGELICAL — BENEFITS OF CHRISTIAN FELLOW¬ 
SHIP AND INTERCOURSE AMONG THOSE WHO ARE AGREED IN ESSENTIAL 
TRUTH — OBJECTIONS CONSIDERED. 


Peehaps there never was an age or a country in 
which were so many different sects of professing Chris¬ 
tians as may be found in our own country at the 
present time. The origin of these sects may be traced 
to different causes; some to fanaticism, some to the 
worldly interest or ambition of their leaders, but more 
to different modes and habits of thought, and to that 
unrestricted liberty of opinion and expression which is 
here enjoyed. 

The existence of so many different sects is doubtless 
in itself an evil. It would be better if on the great 
subject of religion we could all be united, “ in the same 
mind and the same judgment.’’ The results of our 
divisions, too, are frequently unhappy. A bitter, selfish, 
sectarian spirit is engendered; and people are necessi¬ 
tated often to sustain two or three separate places and 
forms of worship, when otherwise they might be as well 
accommodated with one. 

But great as these evils may be, they are more toler¬ 
able than some of the remedies for sectarianism which 


# 


DUTIES TOWARDS OTHER DENOMINATIONS. 283 


in other ages, and in some other parts of the world, 
have been applied. They are more tolerable than such 
a degree of mental indolence and ignorance as should 
put an end to inquiry and consequent diversity of 
opinion; just as all colors are found to agree in the 
dark. They are more tolerable than the inquisition, 
the star-chamber, the faggot, and the rack, with which 
sectarianism has been so often punished, and attempted 
to be subdued. 

Whatever may be thought as to the origin and influ¬ 
ence of our different sects and denominations in religion, 
it is a fa^t that they exist; and their existence is an 
important item in that train of circumstances which go 
to modify the duties of the minister of Christ. He has 
duties to perform in regard not only to neighboring 
churches and ministers of his own denomination, but 
to those of other denominations. This latter class of 
duties it is proposed now to consider. 

The denominations of Christians among us may be 
divided into two classes, — the evangelical and the un¬ 
evangelical ; or those who hold the essential, funda¬ 
mental doctrines of the gospel, and those who do not. 
I referred to the distinction between essential and un¬ 
essential doctrines in my last Lecture. There obviously 
is such a distinction; and so the matter is understood 
by perhaps all who bear the Christian name. Some 
make a longer list of essential doctrines than others; 
but all agree that ‘there are some points which must be 
considered as vital to the gospel; so much so, that, 
where these are rejected, Christianity is virtually re¬ 
jected with them. 

Among the doctrines considered as essential by evan¬ 
gelical Christians, are the trinity, the divinity and 


284 


PASTORAL THEOLOGY. 


atonement of Christ, the entire depravity of the unre¬ 
newed man, regeneration by the special influences of 
the Holy Spirit, justification by faith, a general judg¬ 
ment, and a state of endless rewards and punishments. 
Those persons who receive or reject one of these doc¬ 
trines, more commonly receive or reject them all; and 
those who reject all, or a considerable part of them, 
must certainly be regarded as rejecting the gospel. 
Remove these doctrines from the Bible, and there is no 
more gospel there. Remove them from the mind and 
heart of the student of the Bible, and there is no gospel 
left to him. Remove them from the creed of a church, 
and it is no longer a Christian church. Remove them 
from the creed of a minister, and he may call himself 
by what name he pleases: he is no longer a minister of 
Christ. 

And yet there are professed ministers of Christ in 
whose creed these great and essential doctrines find no 
place. They disbelieve them, reject them, argue against 
them, and endeavor to prevent their reception by others. 
How shall such ministers be regarded and treated by 
the faithful evangelical pastor ? 

He will of course treat them civilly, kindly, courte¬ 
ously, as men. He will not provoke controversy with 
them, or speak evil of them, or give, them any just 
occasion to speak evil of him. He will be ready to 
perform kind ofiices for them, and to accept kind offices 
in return. In all his intercourse with them, and de¬ 
meanor towards them, he will study to acquit himself 
as a good neighbor, citizen, and friend. 

But in this direction he can go no further. Here he 
must stop. As he does not regard them as ministers of 
Christy of course he can do nothing which sliall be un- 


DUTIES TOWARDS OTHER DENOMINATIONS. 285 


derstood as recognizing or acknowledging them in this 
character. He cannot exchange pulpits with them ; or 
invite them to his pulpit; or go to their communion; 
or, give letters of dismission and recommendation to 
their churches, or receive and act upon such letters in 
return ; or acknowledge the validity of their baptisms ; 
or, in short, do anything which, as I said before, shall 
be understood as recognizing and admitting their proper 
ministerial character. He may not judge them, or per¬ 
secute them, or interfere in any way with their liberty 
of thought, speech, or action, provided they demean 
themselves as good citizens, and do nothing to disturb 
the peace of society. He may not encroach upon their 
personal or official rights, or quietly see any such 
encroachment made upon them by others. He is to 
indulge no feelmgs towards them but those of kindness 
and benevolence, wishing them well, and seeking by all 
methods to promote theiT spiritual and eternal good. 
He is to pity them, and pray for them, and wait and 
hope for their conversion. But in their present state 
of mind and character, in the relations in which they 
now stand, he cannot bid them godspeed, as ministers 
of Christ, or acknowledge them by word or deed, as 
fellow-laborers in his Master’s vineyard. 

Thus far the duty of a minister is clear, — too clear 
to stand in need of illustration or argument. But there 
are other questions relating to the subject the solution 
of which is not so obvious. 

1. May the evangelical minister, if invited, go into 
the pulpit of the Unitarian or Universalist and preach 
to his people ? I answer, Yes ; if it be understood that 
the invitation is not to be reciprocated on his part. 
Why may he not preach, if the way is open, to a con- 


286 


PASTORAL THEOLOGY. 


gregation of Universalists ? He is bound bj his com¬ 
mission, so far as he has opportunity, to preach the 
gospel to every creature. 

2. May the evangelical minister unite with those 
whom he regards as heretics, in attending funerals, 
literary societies, temperance meetings, etc ? I answer. 
Yes ; so far as he can without recognizing them as min¬ 
isters of Christ. But when requested to do or to suffer 
what would clearly imply suoli a recognition (and he 
must judge as to this in view of circumstances) he is 
bound in all consistency and conscience to stop. Nor 
is he to be reproached or blamed for so doing. So far 
from this, he is to be respected. And he will be re¬ 
spected, by men of all persuasions who are capable 
of understanding his position, and of appreciating the 
obligations which necessarily grow out of it. 

3. May an evangelical minister be partner in a house 
of worship with those whom he regards as heretics ? 
To this I answer, that such partnerships are not in 
themselves desirable ; nor have they in general been 
found to be profitable. And yet I see no inconsistency 
in them, provided the arrangement is a settled one, and 
is well understood. I am pastor of a congregation 
which owns half a meeting-house ; the other half being 
owned by Universalists. By a settled contract, well 
understood, I am to preach in the house one Sabbath, 
and the Universalist minister the next. I see not that 
such an arrangement implies any Christian fellowship 
with the Universalist more than if we occupied separate 
houses. The place of worship is mine one Sabbath ; it 
is his the next. I have no responsibility in regard to 
it on his day, nor he on mine. 

In each of the cases that have been considered, the 


DUTIES TOWARDS OTHER DENOMINATIONS- 


287 


heresy involved is supposed to be clear and unquestion¬ 
able. There are other cases where this is doubtful. 
The individual in question is not full and decided in 
his reception of evangelical truth ; nor is he full and 
decided in the rejection of it. His position, his creed, 
his ministerial character and claims, are all doubtful. 

With respect to cases of this description, no certain 
decisive rules can be given. Thej are douhtful cases, 
and of course do not fall under the province of rules. 
The principles laid down may help to a solution of 
them ; but they must be determined on the spot, in 
view of circumstances. 

But there are sects of professing Christians who 
agree in holding what may be regarded as the essential 
doctrines of the gospel. They differ about rites and 
forms, government and discipline, and about some of 
the minor doctrines of religion ; and so widely differ 
as to render it expedient that they should belong to 
separate organizations. Yet they unite in holding the 
Head. They agree in the essentials of Christian doc¬ 
trine and experience, and regard each other as brethren 
in the Lord. How shall the faithful Congregational 
pastor treat brethren and ministers such as these ? 

Some things in regard to his mode of treating them 
are very obvious. He is not to hate them, oppose them, 
or speak evil of them. He is not to despise or disre¬ 
gard them, or by insidious methods to endeavor to un¬ 
dermine them, and draw away their people from them. 
He is not to interfere with their proper concerns, or 
suffer them (if he can prevent it) to interfere with his. 
He is to know his own business, and do it; and leave 
them to attend to theirs. 

At the same time, he is not to stand entirely aloof 


288 


PASTORAL THEOLOGY. 


from them, and feel and manifest no interest in them. 
He ought to feel an interest in them. They are his fel¬ 
low-creatures, under the government of the same God, 
and bound with him to the same judgment. They are 
more than his fellow-creatures : they are, he has reason 
to hope, his brethren in Christ. He ought^ then, to 
love them, to notice them, and to seek their good. He 
ought to respect their persons and their rights, and to 
do unto them, in all things, as he would that they should 
do to him. 

In his regard for them, however, he is not to seek or 
urge a union with them, any further than this can be 
effected consistently and cordially. Some ministers, in 
their zeal for union, have defeated their own object, and 
injured themselves. They have caused their motives to 
be suspected ; or have had recoiirse to measures which 
the wise and good of neither party could approve. 
Union among Christians is indeed desirable, — a thing 
to be earnestly sought and prayed for. “ That they all 
may be one ; as thou. Father, art in me, and I in thee, 
that they also may be one in us ; that the world may 
believe that thou hast sent me.” But tiiere are some 
things even more desirable than union ; and union may 
be honestly sought, and often has been, in ways which 
tended only to division. Principle is to be valued above 
union, always. Hence, in our endeavors for union we 
are not to sacrifice important principles ; nor are we to 
expect this of others. Nor is much value to be set upon 
an outward, formal, 'pa'per union ; while in feeling and 
principle the parties disagree. Formulas of concord, 
comprehensions, articles of studied but ambiguous im¬ 
port, have often been resorted to as instruments of 
union; but they have generally exploded in a little 


DUTIES TOWARDS OTHER DENOMINATIONS. 289 


time, and in place of one rent have resulted in many. 
“ How can two walk together except they be agreed ? ” 
— agreed, not in sound only, but in sense ; not in words? 
but in principle and spirit. If Christians are not thus 
agreed, the closer they are bound together the worse it 
will be for them. If they are not one in principle and 
lieart, their peace and editication require that they be a 
little separated. 

These remarks are intended to show that though the 
Christian pastor is to love his brethren of other denom¬ 
inations, and feel interested in them, and pray for them, 
still he is not to press the matter of union with them 
any further or faster than this can be brought about 
consistently and cordially. 

Without aiming at a formal and perfect union, there 
are various ways in which the faithful minister may 
have fellowship with his Christian brethren of other de¬ 
nominations. He may regard their churches as churches 
of Christ; and may bo ready to perform for them any 
kind fraternal office which propriety admits and circum¬ 
stances may demand. He may commune with them at 
the Lord’s Table, and may admit their members to his 
communion. He may dismiss and recommend to their 
fellowship those of his brethren who desire it, and may 
receive letters of dismission and recommendation from 
them. He may unite with them in meetings for reli¬ 
gious coiixorence and prayer; may seek and cultivate 
Christian acquaintance ; may endeavor, in these ways, to 
remove misapprehension and overcome prejudice; and 
may cherish and exemplify a truly liberal and catholic 
spirit. 

The evangelical pastor should be liberal, not only in 
his Christian fellowship, but his ministerial intercourse. 

25 


290 


PASTORAL THEOLOGY. 


He may regard and treat the ministers of other denom¬ 
inations who agree with him in the essentials of reli¬ 
gion, as proper ministers of Christ. As such, he may 
associate with them in religious meetings ; he may occa¬ 
sionally exchange pulpits with them ; he may unite with 
them in various objects of public morality and religious 
charity; he may regard as valid their ministerial acts. 
In short, though disconnected to a certain extent in 
form as well as in fact; though maintaining for the 
present separate organizations ; the ministers and mem¬ 
bers of evangelical churches are, in the most important 
particulars, one. They are one in the belief of essen¬ 
tial religious truth ; one in Christian experience; one 
in hope, in labor, in end, and aim. They serve one 
Master, even Christ; they travel the same road; they 
are expecting to meet in the same everlasting home. 
Let them see to it, then, that they fall not out by the 
way.” Whereto they have attained, let them walk by 
the same rule ; let them mind the same thing; ” and 
in respect to those points about which they at present 
differ, God shall sooner or later ‘‘ reveal even these unto 
them.” 

The benefits of mutual fellowship and intercourse 
among evangelical churches and ministers of different 
denominations, so far as this can be effected without 
abandonment of principle, are obvious and great. In 
this way the parties become better acquainted. They 
better understand how far they are agreed, and wherein 
they differ; and in speaking of each other’s peculiarities 
will be less liable to the charge of perversion and mis¬ 
representation. In this way mutual prejudices will be 
diminished; Christian love increased; the parties will 
come to feel a deeper interest in each other’s welfare ; 


DUTIES TOWARDS OTHER DENOMINATIONS. 21il 


and the spirit of sectarianism — that demon of all oth¬ 
ers the most difficult to be ejected — will gradually lose 
its power. 

In short, by such intercourse and fellowship Chris¬ 
tians of different denominations manifest to the world 
their essential unity. They contradict the scandal so 
often poured upon them, that they are broken up into 
innumerable divisions, which do nothing but bite and 
devour one another. They manifest (what is true) that 
the differences among evangelical Christians are much 
less than is commonly supposed ; that in the most im¬ 
portant respects they are one ; and that they can and 
will exert a united influence in promoting the cause of 
Christ, and hastening its predicted triumphs in the earth. 

It has been objected, that by holding fellowship with 
Christians of other denominations, we become the abet¬ 
tors of their errors. But this, I am sure, is not the 
case. There are two views to be taken of this matter; 
and two distinct manifestations to be made. In the first 
place, between the members and ministers of the sev¬ 
eral evangelical denominations there are honest differ¬ 
ences of opinion; and this fact is to be suitably mani-' 
fested. Again: they are united in the more essential 
principles of religion. Here is another important fact; 
and this, like the former, is-to be suitably manifested. 
The first manifestation is truly made in their separate 
organizations; in their being and continuing different 
denominations ; and in the discussions which are occa¬ 
sionally had of their respective points of difference. 
The second manifestation is truly made in their main¬ 
taining, so far as this can be done consistently and prop¬ 
erly, Christian fellowship. Were it not for this fellow¬ 
ship, there would be a manifestation only of their 


292 


PASTORAL THEOLOGY. 


differences; which would be but a partial exhibition of 
the truth. So, on the other hand, were it not for their 
separate organizations and discussions, there would be a 
covering up of their differences which would be equally 
far from a full and honest manifestation of the truth. 
But by their continuing to worship as different denomi¬ 
nations and yet holding fellowship one with another, so 
far from abetting one another’.s errors, they show forth 
to the world the entire honest truth respecting them¬ 
selves. All around them see and know that they are 
not united in everything, but that they are united in 
many things ; that they differ in unessential points, but 
are agreed in whatever is essential to piety and godli¬ 
ness. In this way, the real facts of the case, one way 
and the other, are honestly exhibited to the world. 

It has sometimes been doubted whether evangelical 
ministers of different denominations ought publicly to 
discuss their several peculiarities ; whether it would not 
be better to drop them, conceal them, and bury them 
forever out of sight. In reply to this I would observe 
that there has been enough, and more than enough, of 
angry discussion, of special pleading, of arguing, not 
for truth, but for victory. It is high time that discus¬ 
sions of this sort — that reproach, retort, and sectarian 
wrangling—were forever ^one away. I would also re¬ 
mark, that the differences among Christians should not 
be disproportionately discussed,— discussed beyond their 
relative importance, — to the neglect of the weightier 
matters of the gospel. But that these peculiarities 
should be kept out of sight, and no more be heard of, 
is not only impossible, but, as it seems to me, undesira¬ 
ble. How is the truth ever to be elicited, so that Chris¬ 
tians shall see eye to eye, but by inquiry and discus- 


DUTIES TOWARDS OTHER DENOMINATIONS. 293 


sion ? Besides, the discussion of differences, if pursued 
in a proper spirit, and for the right end, is not unfavor¬ 
able to Christian progress, and need be no interruption 
of mutual love. Christians ought to be able to discuss 
their differences in a spirit of candor, affection and for¬ 
bearance ; and when they come to be examined in this 
way, the probability is that they will ere long terminate. 

The inquiry is often suggested, whether direct efforts 
ought not to be made to put an end to all differences 
among evangelical Christians, and unite them under 
one name, and in one vast, comprehensive denomination. 
Much that might be said in answer to this inquiry has 
been already offered. A forced union, obviously, would 
be to no purpose; and neither would a hollow^ hypocrit¬ 
ical union. And my own opinion is, that any direct 
efforts to this end would be very likely to defeat them¬ 
selves. More can be done, probably, by indirect efforts; 
— by making the denominations better acquainted ; by 
bringing them into a closer fellowship ; by removing 
misapprehension, disarming prejudice, and leading 
them to discuss their differences with more candor and 
kindness; by awakening a mutual interest and love. 
It will be the part of wise men to take the world as it 
is, and make it as much better as they can. And 
probably the more important inquiry for Christians now 
is. How shall we get along with our several denomi¬ 
nations so as to have the least friction, and the most of 
liearty, effective cooperation ? rather than this: How 
shall we put an end, in the shortest time, to all differ¬ 
ences among evangelical Christians, and unite them in 
one general denomination ? The former of these ques¬ 
tions is one of great importance, as it stands related to 
the comfort and edification of Christians, and to the ad- 
25* 


294 


PASTORAL THEOLOGY. 


vancement of Christ’s kingdom in the earth ; and prob¬ 
ably the best answer to this question would be really 
the best answer to the other; — the indirect method be¬ 
ing more expeditious than the direct for bringing about 
a- general and perfect union among the people of God. 

I close with a single additional remark. The duties 
of pastors in regard to other denominations are com¬ 
paratively easy in large cities, or in places where the 
population is numerous, where each has room to operate 
freely without crowding or jostling his neighbor. Un¬ 
der such circumstances the sectarian feeling scarcely 
shows itself, and one might almost suspect that it did 
not exist. It is in our country towns and smaller vil¬ 
lages, nearly all of which are more or less divided, that 
the duties which have been inculcated will be found 
the most difficult. In such places the societies are for 
the most part small. Every individual is committed 
and counted, and is thought tp be of importance some¬ 
where. Changes cannot take place without exciting 
unpleasant feelings, and leading to various inquiry and 
conversation. Ministers, in such places, are closely 
watched; and to proceed kindly and harmoniously, 

giving none offence, either to Jew or Gentile, or to 
the church of God,” is no easy matter. And yet the 
faithful pastor will endeavor to do his duty. He will 
need wisdom from above, and he will earnestly seek it. 
He will be more afraid of doing wrong than suffering 
wrong. He will spurn all seeming advantages which 
can be gained only by underhanded measures, and 
commit himself and his way to the Lord. 

May the great Lord of the harvest send many such 
laborers into his vineyard; and may the breaches which 
have so long disfigured the church of Christ be speedily 
and thoroughly healed! 


LECTURE XXL 


THE PASTOR’S DUTIES TO HIMSELF. 

TO THK BODY AND THB SOUL —TKMPKBANOB, CABB OB' HBALTH — CULTIVA¬ 
TION OF THE INTELLECT, THE CONSCIENCE, AND THE HEART — SELP-EXAM- 
INATTON, WATCHFULNESS, SELF-CONTROL, ETC. 

Every person is charged with important duties not 
only to his Creator and his fellow-creatures, but to 
himself. This class of duties is binding equally upon 
ministers as upon others ; and the consequences of 
neglecting them on the part of ministers are even more 
disastrous than in the case of any other man whatever. 
Accordingly, ministers are repeatedly and solemnly 
called to the performance of these duties in the holy 
Scriptures. “ Take heed unto thyself and to thy doc¬ 
trine,” “ Take heed unto yourselves^ and to all the 
flock over which the Holy Ghost hath made you over¬ 
seers.” 

It is my purpose in this Lecture to point out some 
of the duties which the pastor owes to himself, and to 
urge the importance of a faithful discharge of them. 
This is the more necessary because pastors have many 
inducements, and some that are peculiar to themselves, 
to neglect the class of duties of which I here .speak. 
Being so much occupied with the externals of religion, 
or with things external to themselves, they are liable to 
forget, or to overlook, their own deep personal interest 


296 


PASTORAL THEOLOGY. 


ill the subject. Being so continually engaged in minis¬ 
tering to the souls of others, they are in great danger 
of neglecting their own. Many a minister has had oc¬ 
casion to lament, in bitterness of spirit, “ They made 
me a keeper of the vineyards; but mine own vineyard 
have I not kept,'^^ 

The duties which ministers owe to themselves may be 
considered under two divisions,— the one relating to the 
body, and the other to the soul. Their duties to the 
body are of an important character, and are set forth 
with sufficient clearness in the sacred volume. They 
are not, like a class of religionists in past ages, to under¬ 
value and neglect the body. They are not to regard it 
as the prison and corrupter of the soul, and, under this 
impression, to deform and macerate it, and practice 
upon it all kinds of austerities. Such practices, though 
entered upon as having great merit, are in reality great 
sins; grievous offences against both our Creator and 
ourselves. The body, though but the habitation of the 
soul, and of course inferior to it, is yet a noble structure 
— a wonderful structure — indispensable to our very ex¬ 
istence in this world, and altogether worthy of its Creator. 

It is not to be disguised, however, that the body, 
through the force of indwelling corruption, becomes 
often the seducer and tempter of the soul, and needs to 
be guarded with a sleepless vigilance. To some men, in 
particular, the bodily appetites, ever clamorous for in¬ 
dulgence, are among their most powerful temptations to 
sin. Even the great Apostle of the Gentiles found it 
necessary to “ keep under his body, and bring it into 
subjection, lest, having preached to others, he himself 
should be a castaway.” The Apostle Peter also exhorts 
his brethren to abstain from fleshly lusts which war 


THE PASTOR’S DUTIES TO HIMSELF. 


297 


against the soul.’’ Temperance, which is a duty in¬ 
sisted on in the Scriptures, and expressly enjoined on 
the ministers of Christ, is one which has respect prima¬ 
rily to the body. Those given to intemperance, whether 
in eating or drinking, are chargeable, in the first instance, 
with abusing and corruptmg the body, and through it 
with debasing and ruining the soul. 

Christians are instructed in the Scriptures to regard 
their bodies as temples of the Holy Spirit, and as such 
to preserve them in all purity and honor. They are to 
“ present their bodies a living sacrifice, holy and accept¬ 
able unto God, which is their reasonable service ; ” and 
are to “ glorify God in their bodies and in their spirits, 
which are God’s.” The duties here enjoined, which are 
incumbent on all men, I hardly need say are specially 
binding upon the ministers of Christ. God ‘‘ will be 
sanctified in them that come near him^ and before all the 
people will he be glorified.” It was among the canons 
of his ancient church, ‘‘ Be ye clean that bear the ves¬ 
sels of the Lord.” 

It is a duty which ministers owe to themselves, and 
which has respect primarily to the body, to take care of 
their health. This is partly involved in what has been 
already said; but the great importance of the subject 
requires that it be dwelt upon more specifically and 
fully. A feeble, sickly, run-down minister, however 
good may be his intentions, must necessarily be ineffi¬ 
cient. He will be able to do but little for his people. 
He will find himself fettered and embarrassed in all his 
attempts to do them good. And it will be easy for a 
minister, who neglects the proper precautions, to render 
himself feeble and sickly. Indeed, he will speedily and 
inevitably do this. Nature has prescribed rules in re- 


298 


PASTORAL THEOLOGY. 


spect to this matter, — rules relating to diet, exercise, 
exposure, study, — which she will not allow us to vio¬ 
late with impunity. And he who carelessly, needlessly 
violates them, becomes not only a sufferer, but a sinner. 
He throws away that which God has intrusted to him ; 
a gift which he is, so far as possible, to preserve, and to 
consecrate wholly to the service of the gospel. 

It is no part of my present object to prescribe rules 
for the preservation of health. Indeed, it is not likely 
that the same rules — unless it be those of a very gen¬ 
eral character — would in all cases apply. Every man 
who knows enough to be a minister of Christ, will soon 
learn how to take care of himself; and every good man 
will feel under obligations to do it, not only for his own 
sake, but for that of the church. He will do what he 
can to preserve a sound mind in a sound body, that so 
he may, with the greater efficiency, devote himself to 
the service of Christ and his people. 

But ministers owe something to their minds as well 
as their bodies; and it is time that we turn to this 
largest and most important class of their personal 
duties. 

They are under obligations, first of all, to cultivate 
and improve their minds. They are to labor assiduously, 
by reading and reflection, by study and research, to store 
their minds with heavenly truth, that so they may be 
able to instruct and profit others. The drafts upon the 
resources of a minister, in the ordinary labors of the 
parish and pulpit, are so incessant and so great that no 
amount of preparatory education will suffice him but 
a little while. His reservoir, at the outset, may be 
great and full, but the streams perpetually issuing from 

will soon exhaust it, unless streams of equal magni- 


THE PASTOR’S DUTIES TO HIMSELF. 


299 


tude are running in. The itinerant preacher may flour¬ 
ish about with his little budget of sermons, and with less 
study ; but to the settled pastor there is no alternative. 
He must read and reflect, he must store and discipline 
his mind, or he must inevitably run out and come to 
nothing. 

There is another reason why a minister must study 
closely and systematically, if he would accomplish much 
in the service of Christ. His intellectual machinery 
must be kept bright with use, if it is expected to run 
well. It must be kept wound up and in order, if it is 
to run at all. Let it become rusty by disuse and run 
down by neglect, — and it will soon fall into this state 
if disused and neglected, — and so far as intellectual 
power is concerned, the man is gone. He can do little 
or nothing, intellectually, to interest his people, or to 
advance the cause of truth. He may be a good man, 
and may desire to do a great deal of good in the church 
and world; but this is no longer in his power. He 
might almost as well study without any mind, as with a 
mind unfurnished, undisciplined, and unfitted by neg¬ 
lect for continued and vigorous exertion. 

In discharging his duties to himself, every minister 
is bound to look well to his conscience. This implies 
three things; namely, that his conscience be duly en¬ 
lightened, that it be sensitive and tender, and that it be 
faithfully consulted and obeyed. In the first place, let 
the minister see to it that his conscience is enlightened. 
It needs light. It needs the true light. It can no more 
discover moral tmth in the dark, and accurately decide 
moral questions, than the understanding can discover 
intellectual truth, and decide questions in metaphysics. 
There can hardly be a more dangerous companion for a 


300 


PASTORAL THEOLOGY. 


minister of the gospel than a wrongly-instructed, mis¬ 
guided conscience. It is dangerous, because it is always 
with him, and because it will lead him continually and 
conscientiously astray. Some of the most mischievous 
men in the church, and the most difficult, to be dealt 
with, are those who are conscientiously in the wrong. 
They think they are jn the right, and cannot be beat out 
of it. They feel conscience-bound to the course they are 
pursuing. And yet they are all the while doing more 
hurt than good, and making trouble for their wiser 
brethren. 

But the conscience of a minister should be not only 
enlightened, but tender. It should be in a situation 
to feel^ and to feel strongly, the force of moral ob¬ 
ligation. It should be in a situation to smile compla¬ 
cently and diffuse the peace of heaven through the soul, 
in the act of doing right; and when wronged and vio¬ 
lated, to fill it with remorse and anguish. In tender¬ 
ness of sensibility it should be like the delicate eyeball, 
on which the least mote is sufficient to inflict a pang, 
and draw forth a tear. A conscience thus trained and 
cultivated is an engine of great power. It holds its 
possessor firmly to the path of right, and renders him 
all but invincible to the shafts and seductions of the 
wicked one. 

But conscience, however enlightened and cultivated, 
will be of little importance to us unless faithfully con¬ 
sulted. And here is a point where we are exceedingly 
liable to fail. Many fail here, because they substitute and 
consult something else in place of conscience. They set 
up their interests, their prejudices, their party feelings, 
their perverse wills, or something equally improper, and 
call it conscience, and appeal to it as the arbiter of 


THE PASTOR’S DUTIES TO HIMSELF. 


301 


right and wrong. No wonder they come to strange and 
perverse conclusions. This seems to have been the 
case with Paul, while a persecutor of the church. He 
had taken counsel of his prejudices and party zeal in 
place of conscience, and so he “ verily thought that ho 
ought to do many things contrary to the name of Jesus 
of Nazareth.” , • 

In all doubtful matters of importance we should give 
conscience time and opportunity to gather light, and 
form a decision previous to action. We should follow 
its dictates in the moment of action. We should can¬ 
didly review the case when past, that conscience may 
be fully satisfied, and that its smile of approbation 
may be bestowed. In this way we may have peace 
of conscience and joy in the Holy Ghost. It is in this 
way, too, that conscience may best be preserved in a 
state to do its office, and to do it well. 

But the point of all others the most important to be 
cared for by every minister of Christ, is the heart. For 
this is the great centre of motion. This, in a moral 
view, constitutes the man. ‘‘ As a man thinketh in his 
heart, so is he.” Let the heart, then, be kept “ with all 
diligence, since out of it are the issues of life.” 

The due care and keeping of the heart involve several 
specific duties ; and first, that of self-examination. This 
is repeatedly and earnestly enjoined upon us in the 
Scriptures. It is rendered necessary by the deceitfulness 
of the human heart. It often seems to its possessor to 
be much better than it is. It puts on appearances 
which are not justified by the reality. 

Our moral affections are of different classes, some of 
which may be said to lie deeper in the soul than others. 
Of these, the interior are the more important; as they 
26 


302 


PASTORAL THEOLOGY. 


constitute the secret springs of action — the hidden 
source from which everything of a moral nature flows. 
These secret sources require to be closely and prayer¬ 
fully investigated. No person can be said to know 
himself until he has come to a knowledge of these. 
They often constitute a world of iniquity, of which their 
possessor lives and dies in ignorance. 

But our hearts require scrutiny, not only from the 
fact that the interior affections are often concealed, but 
because those which are more obvious are continually 
assuming false appearances. Every grace of the Chris¬ 
tian has its counterfeit, which in some points resembles 
it, though clearly and widely distinguishable from it. 
There is a selfish love, as well as a holy love ; a selfish 
repentance, as well as a holy repentance ; a selfish faith, 
hope and joy, as well as those which are holy and ac¬ 
ceptable in the sight of God. This being the case, 
unless we practice habitual self-examination, looking 
closely into the heart, and into the depths of it, that we 
may discover what is there, and compare everything 
with the standard of God’s truth, we are liable to be 
continually and fatally deceived. We shall think we 
are something when we are nothing, and have a name 
to live when we are dead. 

In order that the work of self-examination may be 
properly performed, it is necessary that we have seasons 
for it when it may be taken up thoroughly and syste¬ 
matically. It is still more important that we form the 
habit, while occupied in the ordinary pursuits of life, 
of keeping the eye open upon our hearts, and noting 
tlie developments which are there exhibited. In these 
unguarded moments, the secrets of the heart will be 
more likely to show themselves, than when we sit down 


THE PASTOR’S DUTIES TO HIMSELF. 


303 


ill a formal manner to search for them. But it is of 
all things most important that we accompany all these 
efforts at self-examination with earnest prayer. For it 
is the prerogative of God, after all, to search the heart 
and try the reins. He only is competent to search it 
to the bottom, and know infallibly what is there. We 
owe it to ourselves, therefore, to our own personal 
interest and safety, to pray with the Psalmist: “ Search 
me, 0 God, and know my heart; try me, and know 
my thoughts; and see if there be any wicked way in 
me, and lead me in the way everlasting.” 

Another duty of the minister, involved in the more 
general one of keeping the heart, is that of watchfulness. 
This, like the former, is an oft-enjoined duty of the 
Scriptures. “ Watch, therefore, in all things.” “ Be 
ye, therefore, sober, and watch unto prayer.” The 
necessity for this duty lies in the fact, that our truant 
hearts are continually bent on going astray, and unless 
closely watched, will certainly wander to our ruin. 
We can have no security in trusting to our own hearts. 
“ He that trusteth his own heart, is a fool.” 

There is still another reason for incessant watch¬ 
fulness. Wo have a sleepless adversary, who is ever 
watching us, and who, if he finds us off our guard, will 
make the most of his opportunity to seduce and destroy. 
This adversary is one of great subtilty and power; and 
the more to be dreaded because he is an enemy in the 
dark. He sees us, though we do not see him ; knows 
all our weak sides and exposed points; and will be 
sure to assail us when and where he can accomplish his 
malicious purpose to the best advantage. In the pres¬ 
ence of such an enemy it is madness for any Cliristian, 
and more especially for the Christian minister, to fall 
asleep. 


304 


PASTORAL THEOLOGY. 


Still another duty which the minister is to perform, 
in respect to his heart ,—his new and holy affections ,— 
is to cultivate them. All the graces of the Christian 
should be assiduously cultivated, that they may not only 
exist, but flourish in the soul; that he may grow not 
only in knowledge, but in grace. The heart should be 
cultivated, not less, certainly, than the understanding ; 
and the means of culture, and tho methods of it, are as 
sure in the former case as in the latter. And the con¬ 
sequences of neglect are unspeakably more disastrous. 
A man may neglect his understanding, and yet not 
utterly lose his soul; but if the heart is neglected and 
suffered to lie waste — if, like the field of the slothful, 
this is “ grown all over with thorns, and covered with 
nettfes, and the stone wall thereof is broken down ” — 
there is then no redeeming property left. The more a 
man knows in this case, the worse it may be for him. 
The higher he is exalted, in point of intellectual culti¬ 
vation and power, the greater will be his fall, and the 
deeper his ruin. 

The cultivation and growth of holy afiections on the 
part of a minister, will give interest to all his public 
performances, and render them easy to himself. His 
prayers will be something more than a form of words. 
There will be heart in them — a warm and a full heart; 
and they will be sure to awaken sympathy, and draw 
forth corresponding emotions in the hearts of others. 
And the same will be true of his preaching, his conver¬ 
sation, his daily life, his various duties in the study, in 
the closet, in his family, and before the world. These 
will all be easy to himself, because they flow forth from 
the abundance of the heart. At the same time, he will 
have the surest guaranty that they will be acceptable 
and profitable to the people of God. 


THE PASTOR’S DUTIES TO HIMSELF. 


305 


Of the means of cultivating holy affections I need not 
speak at length. They are in general the means of 
grace, — those which God has appointed for this very 
purpose, and which he will not suffer to be faithfully 
used in vain. Let the minister accustom himself often 
to study his Bible and other religious books, not criti¬ 
cally, but devotionally ; in the same spirit let him go 
to the religious meeting, to the house of God, and to 
the Lord’s Table ; let his conversation with Christian 
friends bg for the most part spiritual, devotional, ex¬ 
perimental ; above all, let him have much communion 
with God in secret; and his soul will l3ecome like a 
watered garden ; his graces will spring up and flourish; 
he will be preparing, in the best manner possible, for 
the faithful and successful discharge of his duties here, 
and for the crown of righteousness to be bestowed here¬ 
after. 

I have dwelt the longer on those duties which have 
a more immediate respect to the heart, because of their 
paramount, indispensable importance. Unless these 
are performed, nothing is performed as it should be. 
Where these are neglected, everything else is as the 
sounding brass and the tinkling symbol. 

Other duties which the minister of the gospel owes 
to himself may be classed under the general head of 
self-control. In the largest sense of the term this in¬ 
volves the whole range of mental and moral discipline. 
The man who has a perfect control of himself will be 
able to direct his thoughts very much at will; to give 
his attention to a subject, or to withhold it, according 
to his pleasure. He will be able, also, to control his 
feelings, and all his mental exercises and affections, 
according to the laws which God has given. Such a 
26 * 


306 


PASTORAL THEOLOGY. 


degree of self-government, viewed both in its intellectual 
and moral bearings, is indeed a mighty achievement. 
It renders him who has attained to it but little lower 
than the angels. 

The term self-government is often used, however, in 
a more restricted sense ; including a due control of the 
appetites and passions, of the bodily faculties generally, 
and more especially of that little member the tongue. 
Of the importance of keeping our sensual appetites 
under a due control, I have already spoken. No one 
who in the matter of self-government has not proceeded 
as far as this,— and this, under all circumstances, is no 
slight attainment, — ought to consider himself as called 
or qualified to go into the ministry. But to be able to 
control our passions is a higher attainment. “ He that 
is slow to anger,” says Solomon, ‘‘is better than the 
mighty; and he that ruleth his spirit than he that 
taketh a city.” And again : “ He that hath no rule over 
his own spirit is like a city that is broken down, and 
without walls.” How deplorable to see a minister of 
the meek and lowly Jesus in this predicament! Having 
no rule over his own spirit! Ready to fly in a passion 
at the least supposed neglect or affront, and maltreat 
and abuse those whom he is bound to love, and to 
whom he ought to be an example ! Surely, such a 
minister hath need to learn again what be the first 
principles of that holy religion which he professes to 
teach. 

Those who are not able to control their passions are 
generally unable to control their tongues. Inflamed 
passion will find vent somewhere; and it usually finds 
it in violent, reproachful, and bitter words. You all 
know how pointedly such a habit is condemned in the 


THE PASTOR’S DUTIES TO HIMSELF. 


307 


Bible, and how inconsistent it is with the character of 
a minister of Christ. In enumerating the characteris¬ 
tics of a good pastor, Paul says, expressly, “ Not soon 
angry,” “ not a brawler.” James sets forth in the 
most pointed and solemn manner the evils of the un¬ 
governed tongue. “ It is a fire ; a world of iniquity.” 
“ It is an unruly evil, full of deadly poison.” “ It de- 
fileth the whole body, and setteth on fire the course of 
nature, and is set on fire of hell.” ‘‘ If any man among 
you seemeth to be religious, and hridleth not his tongue, 
that man’s religion is vain.” 

Self-government, in the sense in which we here use 
the term, is ordinarily very much the result of habit. 
A person whose disposition is naturally mild, by yield¬ 
ing to his passions and giving license to his tongue, 
will become in a little tinie fiery, wrathful, boisterous, 
and profane ; whereas an individual of the opposite 
spirit, by habitual watchfulness and restraint, may con¬ 
quer the infelicities of his natural temperament, and 
become mild, gentle, and agreeable. Each victory 
gained will render the next more easy, until the enemy 
is finally vanquished, and the prize is won. And to 
the minister of Christ, to the youthful candidate for the 
ministry, this is an inestimable prize. Without it, — 
admitting the possibility of his piety, and his general 
good intentions, — he will be likely to do more hurt 
than good ; while the possession of it will heighten the 
value of all his other good qualifications, whether of 
mind or heart, and render them more effective in the 
service of his Master. 

I might dwell at much greater length upon that class 
of duties of which I have spoken, — the duties which a 
minister owes to himself. Indeed, in the largest sense 


308 


PASTORAL THEOLOGY. 


of the phrase, every duty devolving on him might be 
brought into this class, since every duty is a personal 
blessing to him who performs it; while he who sins in 
any way, “ wrongeth his own soul.” The duties of 
which I have spoken are among the more obvious of 
the class to which they belong. And every one must 
see that they are of the highest importance ; — impor¬ 
tant to the minister personally, as to any other man; 
but more especially important to him on account of his 
station, his office, and the influence he is to exert upon 
the church and the world. How is it possible for a 
person holding such an office, and exerting such an 
influence, to be negligent in those duties which he owes 
to himself! How can he consent to exhibit such an 
example to the world ! And how can he think, if he 
does exhibit it, that the world will be benefited by any¬ 
thing he can say or do in the cause of religion 1 The 
Lord in mercy deliver his church from such intruders 
into the sacred office ! The Lord strengthen and assist 
all who sustain this office, or are aspiring to it, to be 
faithful in the duties which they owe to themselves^ — 
to their bodies and their souls ; to their understandings, 
their consciences, and more especially to their hearts. 
So shall they be good ministers of Jesus Christ, — or¬ 
naments to their profession, blessings in the world, ac¬ 
cepted of their Divine Master here, and prepared for 
his presence and kingdom hereafter. 


LEeTURB XXII. 


THE PASTOR’S DUTIES TO HIS FAMILY. 

SHOULD HAVE A FAMILY—CHOICF OF A COMPANION — DUTIES TO OHILDBSN 
— MOTIVES TO FIDELITY IN THE DISCHARGE OF PARENTAL DUTIES. 


It is assumed iu the discussion on which we are now 
to enter, that in ordinary circumstances a pastor, a 
minister of the gospel, should have a family. And this 
assumption, I have no doubt, is well founded. The fam¬ 
ily state is the natural state of man. It is that for 
which he was constituted and made. Accordingly, we 
find marriage instituted, and the family relation estab¬ 
lished, in the very morning of our existence as a race. 
It follows, that those who pass through the ordinary 
course of life without families, place themselves, or are 
placed by circumstances, in an unnatural position. And 
this accounts for it that in most instances such persons 
come to be distinguished by peculiarities ; and by mch 
peculiarities as, in a minister of Christ, would serve to 
render him less agreeable, and might even go to impair 
his usefulness. 

It is obvious, too, that in order to the best effect of his 
labors, a minister must be — what he is expressly re¬ 
quired to be — an example to his flock. He is to be an 
example to them in all points, so far as his circumstan¬ 
ces and theirs are in any degree alike. He is to be an 
example to them, as the head of a family, and is to 


310 


PASTORAL THEOLOGY. 


show them not only by instruction, but by actual ex¬ 
periment, how a family should be regulated, and what 
a Christian family should be. If his example in this 
respect is of the right character, it will add much weight 
to his public instructions on the subject. He can preach 
on the right training and education of children, without 
subjecting himself to the retort: ‘‘ This is a matter 
about which you know nothing experimentally, and 
respecting which you have no right to speak.” 

The apostles of our Saviour had not been long dead, 
when that predicted heresy, “ forbidding to marry,” be¬ 
gan to show itself in the church. Marriage was dis¬ 
countenanced, and celibacy was represented as a more 
holy state. The result was, that great numbers of both 
sexes refused to marry ; seclusion and other austerities 
were introduced; and a foundation was laid for that 
odious and monstrous system of monkery which has 
continued to our own times. It was thought specially 
proper that clergymen should be unmarried men; 
though celibacy was not rigidly enforced upon them 
before the tenth or eleventh century. Since that period, 
every clergyman in the church of Rome, from the Pope 
to humblest priest, has been under the necessity of re¬ 
maining unmarried. And this single regulation has 
been a source of intolerable corruption in that church, 
and of untold abominations and miseries in the world. 
As might be expected, this odious, unnatural, and cor¬ 
rupting regulation is signally rebuked in the Word of 
God. We are there told expressly that marriage is 
honorable in aZ?;” and, of course, in a clergyman. 
We there find that Peter, the falsely-alleged founder 
and first bishop of Rome, and on whom most of the 
arrogant pretensions of modern Popery are made to rest. 


THE PASTOR’S DUTIES TO HIS FAMILY. 


311 


was a married man. It was Peter’s wife’s mother whom 
our Lord miraculously cured of a fever (Matt. viii. 14). 
We find that several of the other apostles — how many 
we know not — were also married, and continued to 
live with their wives, as did Peter with his, long after 
they had entered on the duties of the apostleship. In 
his first Epistle to the Corinthians, Paul says: “ Have 
wo not power to lead about a sister, a as well as 
other apostles^ and as the brethren of the Lord, and Ce¬ 
phas,” or Peter ? 

In his Epistles both to Timothy and Titus, Paul en¬ 
joins that the bishop or pastor should “ be the husband 
of one tvife;^’ which means something more than that 
he should not have more than one ; but that, in ordinary 
cases, he should have one. And subsequent events 
have shown that there was good reason for such an 
apostolical canon, and that the wanton disregarding of 
it, and setting it aside, has been followed by incalcula¬ 
ble evils. It is followed with evils, I think, in nearly 
all cases. I have known some highly respectable min¬ 
isters who passed their lives in a state of celibacy; but 
I can hardly think of one whose character would not 
have been improved and his usefulness increased if, at 
a suitable period, he had placed himself at the head of 
a family. If any exception is to be made, it is in the 
case of itinerant preachers, who, like Paul and Timothy, 
have no settled home, and are not in circumstances to 
take the charge of a family if they had one : such, I have 
thought, may well be excused for not assuming respon¬ 
sibilities which they are not in circumstances to fulfil. 

But, in all common cases, it is a settled point with me 
that the minister of Christ should have a family; and 
that, at a suitable time, he should take the requisite 


312 


PASTORAL THEOLOGY. 


steps for the accomplishment of this important object. 
He is to select some one of suitable age, character, and 
qualifications, to whom (if her consent and that of 
friends can be gained) he may unite himself in the 
most tender and intimate relation of life. 

But let him enter upon this delicate matter with 
great circumspection, and with earnest prayer; for in 
regard both to his reputation, his comfort, and useful¬ 
ness, it is undoubtedly among the most important trans¬ 
actions of his life. “ Who can find a virtuous woman ; 
for her price is above rubies ? The heart of her hus¬ 
band doth safely trust in her, so that he shall have no 
need of spoil. She will do him good and not evil, all 
the days of his life.’’ A good wife is an incalculable 
treasure to any man, but more especially to the minis¬ 
ter of Christ. Instances are not unfrequent where a 
very ordinary minister is made respectable, and useful 
to a people, chiefly through the energy and influence of 
his wife. On the other hand, a minister must have more 
than the ordinary measure of talents and learning, piety 
and gifts, not to he utterly broken down and spoiled 
through the influence of a weak, wasteful, meddlesome, 
and imprudent companion. House and riches are 
the inheritance of fathers; ajprudmt wife is from 

the Lord.^^ I cannot too deeply impress upon my hear¬ 
ers and readers the importance of deliberation and 
wisdom in regard to this matter. The question should 
be. one of judgment, more than of fancy ; and should be 
decided, not from the impulse of a moment, but with 
due consideration, and in the fear of God. 

The Scriptures, which on all important subjects are 

a light unto our feet, and a lamp unto our path,” 
have not left us in the dark in regard to this matter. 


THE PASTOR’S DUTIES TO HIS FAMILY. 


313 


They set forth abundantly the qualifications of the good 
wife; and, of course, the qualifications to be chiefly 
prized and sought for in the choice of a wife. This 
Solomon has done, in repeated instances, in the Book 
of Proverbs. This Paul has done in several of his 
Epistles. “ She openeth her mouth with wisdom, and 
in her tongue is the law of kindness. She looketh well 
to the ways of her household, and eateth not the bread 
of idleness. Her children rise up and call her blessed; 
her husband also, and he praiseth lier. Many daughters 
have done virtuously, but thou excellest them all.” 
Paul directs that the wives of deacons (and a fortiori 
those of ministers) should be “ grave, not slanderers,^ 
sober, faithful in all things.” He instructs the aged 
women, “ that they be in behavior, as becometh godli¬ 
ness, not false accusers, not given to much wine, teachers 
of good things ; that they may teach the young women 
to be sober, discreet, chaste, keepers at home, good, obe¬ 
dient to their husbands, that the word of God be not 
blasphemed.” The Apostle Peter exhorts Christian 
wives to “ be in subjection to their own husbands; that 
if any of them obey not the word, they may be won by 
the conversation of their wives ; while they behold their 
chaste conversation, coupled with fear. Whose adorn¬ 
ing, let it not be that outward adorning of plaiting the 
hair, and of wearing of gold, and of putting on of ap¬ 
parel ; but let it be the hidden man of the heart, in 
that which is not corruptible, even the ornament of a 
meek and quiet spirit, which in the sight of God is of 
great price.” 

In regard to the qualifications here set forth, I have 
only to say that they are not of my own prescribing. 

1 1X7) SiafioKovs, 1 Tim. iii. 11. 

27 


314 


PASTORAL THEOLOGY. 


They are expressly enjoined in the book of God, and 
are of equal authority with any other part of that blessed 
volume. And the more nearly any female under the 
gospel conforms to them, the more truly Christian does 
she become in her deportment and character. And the 
more weight the young minister (or any other man) 
attaches to these qualifications, in selecting for himself 
a companion for life, the more truly happy will he be 
in his choice, and the greater reason he will have to 
expect the blessing of God upon it. 

In the passages above quoted, the inspired writers lay 
no stress on certain qualifications which in the estima¬ 
tion of some are of the greatest value ; such as beauty, 
wit, and brilliant personal accomplishments. They 
have nothing to say in favor of these things; though, 
to be sure, they say nothing against them. But the 
chief stress is laid, both negatively and positively, on 
other and more important matters. The good wife, 
such as is suitable for a minister of Christ, must not be 
a slanderer, or false accuser, or contentious. She must 
not be given to wine, or fond of external ornament and 
display. But she should be grave, sober, discreet, 
chaste, domestic and industrious in her habits, in be¬ 
havior as becometh godliness, faithful in all things. 
She is, of course, to hQ pious^ to have a good hearty and 
to act this out consistently in all the relations of life. 
She is to possess the ornament, — the richest that any 
female on earth can possess, — “ the ornament of a 
meek and quiet spirit,” and is to consult the wishes 
and happiness of her husband, so far as this can be done 
without displeasing Christ. 

But I will not dwell longer on the qualifications of 
the pastor’s wife. I have not intended to decide any- 


THE PASTOR’S DUTIES TO HIS FAMILY. 


315 


thing of my own mind, but rather to bring together and 
digest the obvious teachings of the inspired writers on 
the subject. 

AVe will now suppose the young minister to have 
passed through all the preliminary steps; to have be¬ 
come, not only a husband, but a parent; and. to be 
established at the head of a family. AVhat are some of 
the more important duties which he owes to his family, 
and more especially to Ms children ? 

One of the first of these duties, according to my un¬ 
derstanding of the Scriptures, is to consecrate them to 
God in baptism. This is not the place to go into a 
discussion of the propriety of infant baptism. Suffice 
it to say, that I regard the church of God as the same 
in every age, and baptism as holding the same relation 
to the church and its covenant now that circumcision 
did under the former dispensation. Hence I deem it 
as much the duty and the privilege of the Christian 
parent to bring his child to baptism, as it was of the 
Jewish parent to present his for circumcision. In this 
solemn rite the Christian dedicates his child to God, 
and promises to train it up for God ; and God promises 
on his part to be the God both of the parent and the 
child. “ I will be a God to thee, and to thy seed after 
thee.’^ Viewed in this light, infant baptism is a solemn 
duty, and a precious privilege ; and, as I said, it is one 
of the first duties which the parent is able to perform- 
for his child. In reference to his own children, the 
pastor should perform it promptly and early, that he 
may in this respect, as well as in others, be an example 
to his flock. 

It is the duty of the minister, as of every other parent, 
to provide for his children. This obligation is imposed 


316 


PASTORAL THEOLOGY. 


by nature, and is felt, not only by every tribe of the 
human race, but by every species of the brute creation. 
Everywhere the parent is taught to love its child, to 
care for it, and during the period of its helplessness to 
make provision for its wants. And this injunction of 
universal nature is clearly seconded by the voice of 
revelation. If any provide not for his own, and spe¬ 
cially for those of his own house, he hath denied the 
faith, and is worse than an infidel.” ^ 

The duty here inculcated does not imply, on the one 
hand, that wealth is to be lavished upon children ; that 
their pride is to be pampered and their fancies humored, 
to the injury both of their bodies and souls. Neither, 
on the other hand, does it bind the minister, or any one 
else, to the performance of impossibilities. The parent 
is to provide for his children if he can. He is to do all 
that he can do lawfully and honestly, to make a com¬ 
fortable provision for their wants. This duty is so 
imperative as to justify a minister in turning aside, 
either partially or wholly, from the calls of his profes¬ 
sion, if provision for his family can be made in no other 
way. But when a minister has done all that he can do, 
and his household is still unprovided for, his obligation 
does not go beyond his ability. The work of supply 
now devolves upon others. His family come into the 
number of those whom, as our Saviour says, we have 
always with us,” and to whom the hand of Christian 
charity is to be kindly and liberally extended. 

Other duties of the minister to his family are those 
of instruction, warning, counsel. These should be 
commenced early, — as early as the infant mind is ca- 

1 This injunction may have a primary respect to poor relatives and widows, 
but by necessary implication includes dependent children. 


THE PASTOR’S DUTIES TO HIS FAMILY. 


317 


pable of receiving them, — and should be continued 
steadily, assiduously, perseveringly. “ Thou shall teach 
them diligently unto thy children, and shall talk of 
them when thou sittest in thy house, and when thou 
walkest by the way, and when thou liest down, and 
when thou risest up.” Religious instruction should be 
imparted to children in a way to be agreeable to them ; 
or, at least, so as not to be disagreeable. It is possible 
to interest and please young minds with instruction of 
this nature. And it is possible so to present it,—in 
such measure and manner, — as to make it repulsive 
and disgustful. 

It is the duty of the pastor, not only to instruct his 
children in the family, but to take them early to the 
house of God and the Sabbath-school, and place them 
under the appointed means of grace. This should be 
done, not only for the personal benefit of the children, 
but as an example to others. He can hardly expect 
other parents to discharge their duties in this respect 
if he lives in the neglect of his. 

Another indispensable duty of the minister to his 
children is that of government. This is much insisted 
on in the Scriptures, the Old Testament and the New, 
and frequent instruction is given as to the manner in 
which it is to be performed. The most important char¬ 
acteristics of family government are, that it should be 
kind., and yet effectual. In the first place it should be 
administered with uniform kindness. This is implied 
in a direction of the Apostle Paul — a direction so im¬ 
portant in his estimation as to be given more than once 
in nearly the same words : “ Fathers, provoke not your 
children to anger., lest they be discouraged.” If the 
government of a family is kind, it may be strict, and 
27 * 


318 


PASTORAL THEOLOGY. 


the respect and affection of all concerned shall not 
thereby be diminished, but increased. But if it lack in 
the attribute of kindness, neither respect nor affection 
will be secured. 

I have said that the government of a family should 
be effectual. What I mean is, that the end of it — 
subordination, submission, obedience — must be at¬ 
tained. There should be, of course, no unnecessary 
severity, but just enough of it to secure the great end 
in view. Authority is indispensable in the due regula¬ 
tion of a family ; and yet the exercise of naked author¬ 
ity should be, I think, as sparing as possible. Let 
everything be done that can be, by reason, by counsel, 
by encouragement, by reward ; but if nothing else will 
answer— if the end can be attained in no other way — 
there must be enough of authority in reserve to secure 
it, and to secure it promptly. Authority can now come 
forth from its hiding-place and be effectual^ and yet no 
impression of unkindness be made. The subject of it, 
no less than the dispenser of it, shall see its necessity 
and respect its exercise. 

It is a duty which ministers, as well as other men, 
owe to their children to educate them for some laudable 
and useful employment. The minister need not educate 
all his sons, or any of them, for the sacred profession. 
He should not, indeed, unless nature and grace shall 
have combined to qualify them for such an employment. 
It may not be best that he should give them even a lib¬ 
eral education ; but it will be his duty at a proper time 
to select for them some profession, some useful employ¬ 
ment, and afford them such an education as will best 
qualify them for the business in which they are to en¬ 
gage. They should by no means be suffered to grow 


THE PASTOR’S DUTIES TO HIS FAMILY. 


319 


up in indolence. They should not be left to arrive at 
the stature of men with no fixed and definite plan or 
purpose of life before them. At a suitable age, I re¬ 
peat, their tastes, their capacities, their circumstances 
should be consulted, and some corresponding employ¬ 
ment should be selected, — it may be one of the 
learned professions ; it may be tliat of a merchant, 
mechanic, or farmer ; and when the plan of life is 
formed, the course of education should be regulated 
accordingly. From the want of plan in regard to this 
matter, much time and labor are often wasted, chil¬ 
dren become discouraged, and habits are formed of 
a most unfavorable, if not of a positively corrupting 
character. 

It is an obvious duty of the minister to his children 
to set before them an example of sobriety, of industry, 
and of consistent piety. The force of example is in all 
cases very great. The example of a pious, venerated 
parent, is all but omnipotent. The child must be hard¬ 
ened beyond the ordinary lot of fallen human nature 
not to be influenced by it. But the greater the influence 
of such example, the more important is it that it all be 
exerted in the right direction. A principal reason why 
the example of ministers and of other Christian parents 
is not more effective of good to their children, is, that it 
is so imperfect, inconsistent, and often self-contradictory. 

Every other duty which the minister can perform for 
his children should be accompanied with earnest prayer. 
The work of training them up for God so as to fulfil, 
in some good measure, baptismal obligations, is a great 
and arduous work. The more experience the Christian 
parent has in the matter, the more will he be sensible 
of this, and the more he will feel the necessity of re- 


320 


PASTORAL THEOLOGY. 


pairing often to the throne of grace for help. Abraham 
prayed for his first-born son, Oh that Ishmael might 
live before thee ! ” Job presented burnt offerings for 
his children day by day ; for he said, “ It may be they 
have sinned, and cursed God in their hearts.” Samuel 
was the child of many prayers, both before his birth 
and afterwards. And in all ages pious parents have 
prayed much for their children; and they ever will 
pray for them. Their feelings as well as their obli¬ 
gations impel to this; their duty can be discharged 
and the blessing of God secured in no other way. And 
they will not only pray for their children, but with 
them ; that their little ones may have the benefit of 
their example in this respect, and may be themselves 
witnesses of the frequency and fervor with which their 
case is brought before God, and his blessing is suppli¬ 
cated on their behalf. 

The motives to induce the pastor to be faithful to his 
children are more and greater than I shall have time to 
present. I might speak of his love to his children, and 
the desire he feels to see them pious, respectable, and 
useful in the world. I might dwell on his solemn 
covenant engagements,—those which were entered into 
when he consecrated his children to God, and which 
were publicly sealed in the waters of baptism. I might 
urge the promises of God for his encouragement,— 
promises made and often repeated under both dispensa¬ 
tions : ‘‘ I know Abraham, that he will command his 
children and his household after him, and they shall 
keep the way of the Lord, to do justice and judgment.” 
“ He established a testimony in Jacob, and appointed a 
law in Israel, which he commanded our fathers that 
they should make them known to their children. .... 



THE PASTOR’S DUTIES TO HIS FAMILY. 


321 


that they might set their hope in God, and not forget the 
works of God, hwX keep his commandments.’*^ “ Train 
up a child in the way he should go, and when he is old 
he will not depart from it.'*^ But all these would be 
common motives ; no more applicable to the minister 
of Christ than to every other Christian parent. There 
are other inducements which are more strictly peculiar. 

The minister should he specially faithful in his du¬ 
ties to his children, and more particularly to his sons, 
because he is not in the most favorable circumstances 
for the discharge of these duties. This is a considera¬ 
tion not sufficiently pondered, I fear, either by ministers 
or others. The farmer can take his sons with him to 
the field, and so, in most cases, may the mechanic to 
his shop, and keep them under his own eye while en¬ 
gaged in the daily business of life. But not so the 
minister of Christ. He cannot take his sons with him 
into the study, nor in his parochial visits from house to 
house. The consequence is, that they must be left at 
home or be kept at school; and from the nature of the 
case the latter cannot be done continuously. They 
soon arrive at an age when the mother cannot have 
them perpetually under her eye, and they are left too 
much to themselves. They are comparatively exempt 
from parental inspection at a period when they require 
its most vigilant exercise. The bare suggestion of this 
difficulty, which is a real one, should lead all those who 
are interested in it, whether directly or remotely, to be 
on their guard, and to use their best endeavors to over¬ 
come it. It cannot, perhaps, be wholly removed, but it 
may be measurably overcome ; and every minister who 
is a parent will feel bound to exert himself to the ut¬ 
most in this matter. In his zeal to do good to others 


322 


PASTORAL THEOLOGY. 


and to advance the interests of Christ’s kingdom in the 
world, his own family must not be neglected. 

Another reason for strict watchfulness and faithfulness 
on the part of ministers in respect to the class of duties 
of which I have spoken, grows out of the fact that they 
are strictly watched. As they ought to be examples to 
their respective flocks, so their flocks expect that they 
will he examples. They look up to them as such. They 
watch them as such. And if they see gross negligence 
on the part of their minister, and palpable improprieties 
on the part of his children, these are noted and talked 
about, and unfavorable impressions are soon made. 
This is the reason, no doubt, for the unfounded assertion 
so often uttered, that minister’s children do not behave 
as well as other children. They are more watched than 
other children, and instances of misbehavior are made 
the subject of more severe and extended remark. The 
consideration here suggested should induce all ministers 
to be very watchful and faithful in the discharge of the 
duties which they owe to their children. Their palpable 
failures, if they have any, will be noted by many eyes, 
and the reputation both of themselves and their families 
will suffer. 

Nor will they suffer only in their reputation. Their 
usefulness will in this way be materially diminished. 
Their bad examples will be followed. They will be 
much more likely to be followed than their good ones. 
As they neglect their children, others will neglect theirs; 
and will appeal to them in justification of their conduct. 
Besides, with what face can a minister preach on the 
faithful discharge of parental duties, when he is known 
to be palpably deficient in these duties himself ? With 
what consistency can he urge others to the performance 


THE PASTOR’S DUTIES TO HIS FAMILY. 


323 


of duties of which he is himself notoriously neglect¬ 
ful ? 

I urge but another inducement to parental fidelity on 
the part of ministers, and this is the blessed results which 
will he likely to follow. I would not say that God has 
never seen fit to try a watchful, consistent, faithful 
parent with ungodly children, — children who have been 
a disgrace both to themselves and to him ; but such 
cases, I am persuaded, are very uncommon. They are 
so infrequent as not to be calculated on. God’s prom¬ 
ises in reference to this matter mean something. His 
covenant with the faithful, believing parent is a solemn 
reality. “ I will be a God to thee, and to thy seed after 
thee.” 

Then let the parent trust in God. Let him commit 
his dear children to God in solemn covenant, and go 
forward in the diligent and faithful discharge of duty, 
believing that he shall not labor and pray in vain. His 
children, he may hope, will be early converted. They 
will be an honor and blessing to him, and blessings in 
the world. His own example in this case will be good, 
and theirs will be good. The blessed results of his 
labors will be felt at home and abroad. They will be 
felt among his people and through the whole circle of 
his acquaintance. They will reach through time, and 
intg eternity ; and will be gloriously realized in heaven 
forever. Oh what a blessedness it will be to the Chris¬ 
tian minister, not only to have great numbers of his 
people around him in heaven, but to see his own dear 
children there! To be able to approach the eternal 
throne and say, “ Here, Lord, am I, and the children 
which thou hast given me! ” Shall not the prospect 
of such blessedness encourage every parent, and more 


324 


PASTORAL THEOLOGY. 


especially every minister who sustains this relation, to 
take up all necessary crosses; to overcome all dijBficulties 
and hinderances; and be faithful in the discharge of his 
duties to his children ? These he may rest assured are 
'paramount duties. No degree of faithfulness or success 
in the discharge of other ministerial duties will avail as 
an excuse for the neglect of these. 


LECTURE XXIII. 


POLITICAL DUTIES OF MINISTERS. 

THB QUESTION OV SUEEBAGE — OE INTRODUCING POLITICS INTO THE PULPIT — 
OE POLITICAL OEEICES AND HONORS — OE CHAPLAINCIES, ETC. 


The pastor of a church is called to sustain important 
civil, as well as ecclesiastical relations. He is a member 
not only of the church of Christ, but of the body politic. 
He is a citizen of the state and nation to which he 
belongs, and shares in all the rights, privileges, and re¬ 
sponsibilities of citizenship. He has a common interest, 
too, with all the citizens, in seeing the government sus¬ 
tained, and the laws administered. On the arm of 
government he depends for protection in his person, his 
family, his reputation, his property. To the fostering, 
care of the government he looks for countenance and 
encouragement in the varied concerns and business of 
life. 

This being the case, it follows that the pastor, like 
every other man, has political duties devolving on him; 
duties which he owes to the government under which 
he lives. These duties, though less sacred, perhaps, than 
those which relate more directly to God, are yet of a 
very important character. They are also attended often 
with peculiar difficulties; it being difficult, at times, to 
know what the duty is, or where the path of duty leads, 
and more difficult at other times, when the duty is dis- 
28 


326 


PASTORAL THEOLOGY. 


covered, to go forward and meet it. It may be a pain¬ 
ful, self-denying duty. He has many temptations to 
decline it; and he needs strength, courage, and princi¬ 
ple to go forward in the discharge of it, with an unfal¬ 
tering step. 

It is a mistake in ministers, as in other men, to con¬ 
sider their political and religious duties as altogether 
distinct and separate. In some of their aspects, these 
classes of duties are separate ; but viewed in other rela¬ 
tions and lights, they run quite together. Civil govern¬ 
ment is to be regarded, not as a device or expedient of 
man, but as an ordinance of heaven. The powers that 
be are ordained of God.” In this view, subjection to 
civil authority, and a discharge of the various obligations 
which it imposes, are to be regarded as duties which we 
owe to God. 

Then, again, the manner in which civil government is 
administered has an important bearing on all the great 
interests of Christ’s kingdom in the world. A tyran¬ 
nical, oppressive, persecuting government, like that of 
Nero or Domitian, may do much to oppose and crush 
the kingdom of Christ. A weak, arbitrary, fluctuating 
government may do much to embarrass it; while a 
government wisely constituted and administered may 
be a great blessing to it. Kings and queens may be, not 
only curses to the church, but its nursing fathers and 
nursing mothers. 

It is this consideration chiefly, which in the mind of 
the devout Christian or Christian minister gives interest 
and importance to the affairs of state. It is not that 
this political party or that may predominate; it is not 
that this course of measures or that, considered merely 
in a political point of view, may prevail, which most 


POLITICAL DUTIES OF MINISTERS. 


327 


deeply engages his mind in the proceedings ot‘ govern¬ 
ment ; but he inquires how these proceedings are likely 
to bear upon the kingdom of Christ. Are they to pro¬ 
mote or retard this holy kingdom ? Are they favorable 
or unfavorable to those precious interests which of all 
others lie nearest his heart ? According as these ques¬ 
tions are decided by the Christian minister, so will his 
feelings of interest rise or fall; and so, if he is faithful, 
lie will act. 

But it is time that we come more directly to a con¬ 
sideration of those duties which the Christian pastor 
owes to the government under which he lives. Some 
of these are too obvious to require a prolonged discus¬ 
sion. He is of course to submit to that government in 
all things lawful. He is to yield obedience to it so far 
as he may without contravening any of the direct com¬ 
mands of God. He is to boar its burthens with cheer¬ 
fulness, and receive its privileges and blessings with a 
gi’ateful heart. So long as a government continues to 
answer in any good degree its end, he is not to harbor 
or countenance any designs against it; and if at any 
time a revolution becomes indispensable, he is to attempt 
it with the least hazard and disturbance possible. 

I may further remark, that a Christian minister is 
not to become (perhaps under any circumstances — cer¬ 
tainly not in ordinary circumstances) a heated and 
violent political partisan. He is not to be seen ha¬ 
ranguing the multitude in the caucus, or on the stump. 
He is not to be seen electioneering for this party or for 
that. By such things he almost invariably promotes 
alienation and contention among his people. He also 
degrades himself and his profession, and brings both 
into contempt. 


328 


PASTORAL THEOLOGY. 


Thus far the course of the pastor, both as to what he 
is to do and what to avoid, is plain. There are other 
points of duty which have been thought less obvious, 
and which call for a more careful consideration. One 
of these has respect to the right of suffrage. Is it the 
duty of pastors to go to the polls and exercise this 
right ? 

The very terms of the question imply (what is true) 
that ministers of the gospel have a right to vote if they 
please. They have as good a right as any other class 
of citizens. They have as much interest in the choice 
of rulers as any persons in the community. They are 
as competent to judge of the qualifications of candidates 
as any of their fellow-men. They have as perfect a 
right to cast their vote as any persons whatever ; and if 
they go to the polls and exercise this right discreetly, 
according to their best judgment, no one has any reason 
to complain. 

But it has been said, that some things which are law¬ 
ful are not expedient. Though ministers have a right 
to vote, still it may not be best for them under all cir¬ 
cumstances to exercise this right; and when the casting 
of a vote is not expedient, it cannot be their duty. 

In considering the subject thus presented, I admit 
that questions of duty often resolve themselves into 
questions of expediency. Where duty is plain we must 
go forward and do it, whatever objections a seeming 
expediency may interpose. But the question of duty 
sometimes is not plain. We cannot determine what 
our duty is. And we have no means of determining 
but by looking about us, weighing circumstances, and 
ascertaining what on the whole may be for the best. 
Now the question of going to the polls will often present 


POLITICAL DUTIES OF MINISTERS. 


329 


itself to the conscientious minister in precisely this light. 
He knows he has a right to go, but this of itself does 
not satisfy him that it is his duty to go. He has a nat¬ 
ural right to do many things which he ought not to do, 

— the doing of which would be both foolish and wrong ; 
and he has no means of determining what his duty in 
the case may be, but by resolving it into a question of 
expediency. “Is it best for me to go to the polls ? 
Under all the circumstances, icill it be expedient 

As the decision of this question depends so materially 
on circumstances, it will be impossible to lay down any 
rules by which it can be in all cases determined. The 
more material considerations that will be likely to have 
weight, one way and the other, are such as the follow¬ 
ing : Private Christians have a solemn duty to perform 
at the polls,—a duty which they have many inducements 
to neglect, but which they can have no good excuse for 
neglecting. To encourage them in the performance of 
this duty they need the countenance and example of 
ministers. They want their pastors to go before them, 
and then it will be easy for them to follow. But if 
ministers will not go to the polls, their religious friends 
can hardly be expected to go; and so the election of 
public officers will be turned over to political partisans, 

— the thoughtless, the vicious, the violent, the unprin¬ 
cipled ; bad men will be elected; and the best interests 
of the community, its moral and religious interests, will 
be left to suffer. 

On the other hand, a minister will sometimes find 
himself between two opposing political parties. On 
either side are ranged, in considerable numbers, his best 
friends, his religious friends, members of his church and 
parish. He is very sure that his vote will decide noth- 
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330 


PASTORAL THEOLOGY. 


ing either way, and that however he may cast it, feelings 
will be injured more or less; alienation will be produced; 
harm will be done which it may not be easy to repair. 
To be sure, his friends have no right to blame him, if 
he votes against them; but, whether right or wrong, he 
is very sure that they will blame him. He cannot see 
that any good is likely to come of his voting; he fears 
that much evil may result from it; and he seriously 
hesitates on the question of duty. 

The remarks here made may be sufficient to satisfy 
us that this question is not so easily settled as some 
have supposed. It must be determined, generally, in 
view of circumstances ; and circumstances will be often 
such that the conscientious pastor will find it not easy 
to satisfy himself in regard to his duty. As much as 
this should be said, however: that when his mind has 
become settled on the question, when the point of duty 
is clear, let him dare to discharge it fearlessly, inde¬ 
pendently, without being swayed by the feelings or 
opinions of others. When he seriously thinks it his 
duty to go to the polls, let him go noiselessly, but openly, 
and deposit his vote. And when he thinks it his duty 
to stay away, let him dare to act accordingly. Let him 
act independently and conscientiously in what he does, 
seeking rather to please God than men, and to promote 
the interests of Christ’s kingdom, rather than those of 
any political party; and he will be likely to secure, not 
only the favor of God, but the respect and confidence 
of all good men. 

Another question on which the minds of ministers are 
sometimes tried, relates to the introducing of political 
subjects into the pulpit. Is it their duty, under any 
circumstances, to preach what are sometimes called 
political sermons? 


POLITICAL DUTIES OF MINISTERS. 


331 


The proper answer to this question (like that of almost 
every other) depends upon the manner in which it is to 
be understood. How much is meant by political sub¬ 
jects, and political sermons? That it is the duty of 
ministers to explain the nature and foundations of civil 
government, as resting not on the mere will of the ruler, 
or the consent of the governed, but upon the institution 
of the great Creator, will not be questioned. Nor can it 
be questioned that the preacher may properly define the 
province of civil government; so far, at least, as to 
preclude it from trenching upon any of the positive 
commands of God, or interfering with the rights of 
conscience. And when a just and good government is 
assailed, as ours has recently been, with the intent to 
overthrow it, and the arm of rebellion is raised against 
it, it will devolve on gospel ministers to pray for it, to 
preach for it, and do all in their power to sustain and 
strengthen it. They cannot do less than this in fidelity 
to their country and their God. 

It must also be permitted to ministers to preacli upon 
the responsibilities of rulers, as well as of subjects; 
upon the duties of magistrates, as well as of citizens; 
and more especially upon that class of duties which have 
a bearing on the religion and morals of a community. 
Preaching of this character was much more common in 
the days of our fathers than it is at present; and I think 
with good effect. The duties of magistrates in restrain¬ 
ing the disorderly, in checking, discountenancing, and 
punishing vice and crime, are often difficult, and always 
painful; and they need sometimes the promptings of 
the pulpit. They need its encouragements and counsels. 
Discourses of this nature should be modest, kind, per¬ 
suasive, conciliatory; but when the occasion calls for 


332 


PASTORAL THEOLOGY. 


them, they should be plain and earnest. They are a 
part of the duty which the minister of religion owes, 
not only to his country, but to God. 

It must be further conceded to pastors — called, as 
they are, to watch over the religion and morals of the 
community—to touch upon those public measures which 
have a direct bearing upon these vital subjects. If any 
measure of government is proposed, or carried, which is 
favorable and honorable to the morals of a community, 
the minister of the sanctuary may properly refer to it in 
language of commendation. Or if measures of an op¬ 
posite character are proposed, or carried, it is equally 
proper that he should refer to them in language of 
sorrow and rebuke. I see not how he can clear his 
conscience, as a faithful watchman on the towers of 
Zion, and do less than this. 

But all that has been stated comes far short of what 
is commonly understood by political sermons. Is it 
proper for the pastor of a church to stand up in his 
pulpit as di, political partisan^ and enforce upon his peo¬ 
ple there (many of whom think differently from himself) 
his own views of party politics ? This has sometimes 
been done in our own country, and done within the last 
fifty years; but I must say that I regard it, under almost 
any circumstances that can be named, as decidedly im¬ 
proper. It is a virtual desecration of the pulpit, turning 
it aside from its grand and appropriate object, and con¬ 
verting it into an instrument for promoting secular, 
political ends. The minister who pursues this course 
is also chargeable with degrading his office and himself. 
He comes down from the high position of an ambassador 
of Christ, assumes the character of a political dema¬ 
gogue, and takes his stand on the arena of political 


POLITICAL DUTIES OF MINISTERS. 


333 


strife. By such preaching he is moreover chargeable 
with maltreating his people, especially that part of them 
who differ in politics from himself. They come to the 
sanctuary to hear the gospel, — to receive “ the sincere 
milk of the word; ” but he deals out to them a very 
different potion. He takes advantage of liis station, 
and of an opportunity when they can make no reply, to 
contradict and denounce their political opinions, and 
enforce his own. No wonder that they feel disappointed 
and displeased. No wonder they turn away from such 
a teacher, and place themselves under one who, they 
hope, will not so abuse his station and their trust. 

It is vain for ministers, who pursue the course here 
described, to plead conscience as an excuse. Their con¬ 
sciences, they tell us, are burdened and must be relieved. 
But their conscience (so far as conscience has had 
anything to do with the matter) must be strangely 
misguided, or it never could have led them to such con¬ 
clusions. And they have only to recur to the great, 
original, universal commission which Christ has left to 
all liis ministers : Go ye into all the world, and preach 
the gospel to every Qfeature,” to see that this commission 
has been transcended ; and that they have dared to 
publish in the house of God, and in the name of Jesus, 
the maxims, the watchwords, of party strife. 

It has been made a question, whether it is right for 
ministers, under any circumstances, to accept of political 
promotion and office. This ministers have sometimes 
done — more frequently, I think, in some other denom¬ 
inations than in our own. They have been senators, 
representatives, councillors, justices, and have had the 
epithets of “ honorable ” and “ esquire,’’ as well as 
“ reverend ” attached to their names. 


334 


PASTORAL THEOLOGY. 


In answering the question here proposed, it must 
be borne in mind that every minister of the gospel is 
already in office, — a high, holy, spiritual office, — an 
office under the administration of the King of kings, — 
an office which should take precedence of every other, 
as in point of importance it transcends every other. It 
is clear, therefore, that he should accept of no earthly 
office which is incompatible with this, or which in any 
way interferes with the faithful discharge of it. If a 
minister is unable to preach the gospel; if, from age, 
infirmity, or any other cause, he has ceased to preach 
it, and no longer regards himself as an acting minister ; 
I see no objection to his accepting office, more than to 
any other man’s doing the same. Or if there is any 
office which a pastor may hold which will not take up 
his time, or take him away from his people, or in any 
way prejudice or interrupt his ministerial duties, there 
may be no objection to his accepting of such promo¬ 
tion. But to hold an office which shall take him from 
his study, his family, his pulpit, his people, from two to 
six months in a year, and shut him up in some hall of 
legislation, or confine him to the performance of mere 
secular duties, I see not how any acting pastor or min¬ 
ister can consent. I see not how he can reconcile such 
a course with his ordination vows, and with the high 
obligations which he is under to Christ. He may get 
an “ honorable ” prefixed to his name ; but he virtually 
degrades that name. He sacrifices the highest and holi¬ 
est office on earth to one of mere secular dignity and 
duty. 

There are certain offices of a partially political chai^ 
acter which ministers, as such, are expected to sustain, 
and which, when called to it, they may sustain with pro- 


POLITICAL DUTIES OF MINISTERS. 


835 


priety; such as chaplaincies to Courts, legislatures, and 
other regularly constituted political bodies. Such bodies 
have important duties to discharge, in which they ought 
to acknowledge God, and seek his direction and bless¬ 
ing ; and if they are disposed to ask the assistance of 
ministers, their assistance should be cheerfully and de¬ 
voutly rendered. 

There is another class of chaplaincies about which 
there ha-s been some question ; I mean those connected 
with naval and military operations. The objection here 
lies against the operations themselves. It is assumed 
that all war, and everything preparatory or pertaining 
to it, is wrong; that there should be no ships of war, 
soldiers, army, or militia; and that for a minister to 
connect himself with a regiment of soldiers, in the ca¬ 
pacity of chaplain, is to give countenance to the horrid 
custom of war, and thereby desecrate his profession. 
But this objection, which, only a few years ago was re¬ 
garded by some men as insuperable, recent events have 
entirely dissipated. We have learned effectually (what 
we knew before) that the civil power cannot be alone 
relied on to sustain and enforce law, and execute its 
penalties; that combinations may be formed, and often 
have been, with a view to trample on the laws, and set 
them at defiance, which no mere civil authority is able 
to overcome. Hence there is a necessity, if government 
is to be steadily and firmly administered, that a military 
power should exist somewhere, to sustain the civil and 
enforce its laws. There is no medium between the 
provisions of an adequate military power to stand be¬ 
hind the civil, to be resorted to in case of emergency, 
and the ultra doctrines of non-resistance, and the utter 
prostration of civil government. 


336 


PASTORAL THEOLOGY. 


A military power W also necessary for national de¬ 
fence. The law of self-protection and defence is one 
of the most ob\dous in nature. With the means of 
self-defence nature has herself furnished almost every 
animal and insect. But if the whole animate creation, 
from man down to the meanest insect, is so constituted 
and furnished as to seek to protect and defend itself, 
then, surely, governments may defend themselves ; and 
they may lawfully provide themselves with the means of 
doing this. 

But if a military power is indispensable to the stable 
and firm existence of civil authority and. government, 
then chaplaincies in connection with it are not only 
admissible, but of great importance. No men more 
need the instructions, the restraints, and consolations 
of religion than soldiers. No men are more likely to 
profit by them. Let us be thankful that the obligation 
to furnish them is recognized by all Christian nations ; 
and let nothing be said or done to interfere with so 
desirable an arrangement. 

I conclude this discussion with suggesting two oppo¬ 
site cautions, both of which may, in particular cases, be 
needful: 

1. Let the minister of Christ beware how he becomes 
engrossed in politics. Every day’s observation teaches 
us that this is an exciting, engrossing subject. It is a 
dangerous subject for the Christian to be deeply con¬ 
cerned with, and more so for the Christian minister. 
Let him ever remember that he is called to higher and 
holier things ; that he is engaged in a great work, from 
which he cannot come down to contest mere political 
questions, and enter the arena of political strife. 

2. On the other hand, let the minister of Christ be 


POLITICAL DUTIES OF MINISTERS. 


337 


cautioned against undervaluing and neglecting his ap¬ 
propriate political duties. As I have said already, these 
are important duties. They are duties which cannot be 
safely or properly omitted. The minister should make 
them so much his study that he may understand them, 
and be prepared intelligently and faithfully to perform 
them; and if, after all his study, he sometimes finds 
that he lacks wisdom, then “ let him ask it of God, who 
giveth to all men liberally, and upbraideth not, and it 
shall be given him.” 

29 


LECTURE XXIV. 


RESPECT FOR THE MIOTSTRt. 

IS IT GREATER OR LESS NOW THAN FORMERLY? — HOW RESPECT MAY BE FOR¬ 
FEITED, AND HOW ACQUIRED AND RETAINED. 


There is an impression abroad that ministers are far 
less respected now than they were a century ago ; that 
both the office and those who sustain it have fallen into 
comparative disrepute. Whether this be true or not, I 
shall not now undertake to decide. Certain it is that 
the habit of feeling and mode of intercourse between 
pastor and people are materially changed. Formerly 
ministers were more distinguished than they now are 
by peculiarities of dress and of general appearance. 
They were less familiar and sociable with their people ; 
kept them at a greater distance; and were regarded, 
often, with a degree of reverence bordering on fear. 
This kind of feeling, and the influence accompanying it, 
have in great measure passed away ; but they have 
given place to another kind of influence which may be 
equally strong, and which, as many think, is of greater 
value; — the influence which one pious, intelligent, 
familiar, devoted friend may be supposed to possess over 
another. Ministers and people are accustomed to live 
together now on terms of intimacy and equality. They 
associate freely and without restraint. They confer 
together on topics of general interest, and, as occasion 


RESPECT FOR THE MINISTRY. 


339 


offers, afford mutual assistance and advice. The influ¬ 
ence of the pastor, supposing him to be what he should 
be, is not so much that of reverence, as that of confidence 
and love. 

It is not to be disguised, however, that the state of 
the times is very different now from what it was a hun¬ 
dred years ago, and that influences have been long at 
work tending to detract from the respect which was 
once paid to the ministers of Christ. 

The age in which we live is characterized by a good 
deal of self-conceit. The means of popular education 
have been increased, knowledge has been diffused, and not 
a few have come into possession of that dangerous thing, 
a little learning. The usual consequence of possessing 
but a little is, that men fancy they have a great deal, — 
that they know almost everything. In their own esti¬ 
mation, they are wiser than their religious teachers, and 
fail to render them that respect which the sacred ofl&ce 
demands. 

The number has also increased greatly within a 
hundred years who cast off fear and restrain prayer ; 
who practically disregard religion ; who reject and im¬ 
pugn its essential doctrines, and have fallen into a state 
of virtual infidelity. They may not think or call them¬ 
selves infidels ; but they are infidels so far as tliis, that the 
holy Scriptures are held loosely, indefinitely ; the truths 
of religion have passed out of their minds; and the mo¬ 
tives, the obligations resulting from these truths, no 
longer bind them. Now it is not to be expected that 
such men will respect ministers or religious institutions. 
In their hearts they despise both ; and their influence, 
so far as it goes, will be to bring both into contempt. 

Then a spirit of subversive radicalism has been 


340 


PASTORAL THEOLOGY. 


awakened in some parts of our country, which, under 
the imposing name of reform, is assailing everything 
sacred and holy with the intent to crush it. It is hon¬ 
orable to Christian ministers that they have breasted 
and resisted this storm, and that so much of its fury has 
been spent upon them; and yet the stand they have 
taken has been with many (aside from the fanatics) an 
occasion of reproach. 

The multiplication of sects, within the last hundred 
years, has also had an effect, in more ways than one, to 
diminish the respect which was formerly accorded to 
the sacred office. With some of these sects, learning 
forms no part of the necessary qualifications of the min¬ 
ister of Christ. The less learning the better, if a man 
can speak so as to be understood ; since the less he has 
learned in the ordinary way, the greater evidence he is 
supposed to furnish of being miraculously assisted by 
the Holy Ghost. As a natural consequence of such 
opinions, many ignorant men have been sent forth and 
received as ministers ; men who, however worthy on 
other accounts, could have no particular claim to re¬ 
spect as teachers, and whose influence has tended in 
some quarters to bring the ministry into contempt. 
The multiplication of sects has also led to frequent al¬ 
tercations and controversies among mmisters, all which 
has tended in the estimation of some to lower the credit 
of the ministerial order. 

But although there are circumstances connected with 
the times which must be regarded as unfavorable to 
ministers, there are others of an opposite character. 
There never was a time since the settlement of this 
country when faithful ministers had more to do, or 
when their services were more necessary to those for 


RESPECT FOR THE MINISTRY. 


341 


whom they labor. Perhaps there never was a time 
when their labors were more highly appreciated. By 
serious people, almost without an exception, the minis¬ 
try is regarded as an institution of God, and as indis¬ 
pensable to the best interests of man, both as it respects 
this life and that which is to come. Christians feel, 
everywhere, that-the gospel of Christ, with its holy or¬ 
dinances and sanctifying influences, its instructions, 
warnings, and restraints, is of great value to them, and 
that to be without it would be a grievous deprivation. 

It may be added, too, that the labors of pious, devoted 
ministers were probably never more efficacious than 
they have been during the last fifty years. Whether it 
be that they are more wise to win souls than the gen¬ 
erations that have gone before them, or that the set 
time to favor Zion has more nearly come, or that both 
these suppositions are true, I will not decide ; but thus 
much it is my privilege to say, — that never since 
the age of the apostles has the gospel been preached 
with greater power and with more signal success than 
by the evangelical ministers of this country during the 
last half century. Revivals of great interest and 
power have been of almost continual occurrence ; con¬ 
verts have been multiplied by hundreds and thousands; 
new churches have sprung up, and old ones have been 
increased and strengthened; the word of the Lord has 
been magnified, and his name glorified. These things 
are matter of common notoriety, and should he matter 
of grateful acknowledgment. They are honorable, not 
only to the Divine Word and Spirit, but to the Chris¬ 
tian ministry, through the insti’umentality of whicli 
they have, in great measure, been accomplished. 

It appears, on the whole, that notwithstanding any 
29 * 


342 


PASTORAL THEOLOGY. 


seeming infelicities of the times, ministers have still 
much encouragement to labor, and may hope, if they 
are discreet and faithful, to enjoy all that respect, con¬ 
fidence, and influence which they could reasonably 
desire. Like other men in this free republican coun¬ 
try, they must be, under God, the makers of their own 
fortunes. Others cannot give them respect, if their 
own conduct does not entitle them to it; but if their 
characters and works are such as to command respect, 
others cannot permanently take it from them. 

It will be my object in what follows to point out 
some of the ways in which ministers of the gospel may 
discredit and injure themselves, and justly forfeit that 
respect which their office and work ought ever to in¬ 
spire. This being done, it will be easy to see how 
respect and confidence are to be acquired; and when 
acquired, how they may be retained. 

I hardly need remark that respect may be forfeited, 
and certainly loill be and ought to be, by open im¬ 
moralities. Tliis is true of all men, whatever their 
calling and condition in life. But it is especially true 
of one who undertakes to be a religious teacher. Re¬ 
ligion is a solemn, sacred subject, and the common 
sense of all men requires that its professors, and much 
more its teachers, should be holy and blameless in their 
lives. It is an honor to us in this country that this 
demand is here more imperative and unyielding than 
perhaps in any other part of the world. An immoral 
minister cannot be respected anywhere; but here 
he cannot be endured or tolerated. Whatever his 
other qualifications may be, whatever his rank or. influ¬ 
ence in society, the moment the taint of immorality 
fastens on him, his character and standing as a minister 


RESPECT FOR THE MINISTRY. 


343 


are gone. The church loathes him, and spues him out 
of her mouth. At least, this is true in each of the 
great evangelical denominations. Nor is it easy for 
such a minister, however humble he may be, however 
thoroughly penitent and reformed, ever to be restored 
to his former standing. He may recover his standing 
as a member of the church, but to come back again 
into the ministry, and be received as he was before, is 
perhaps impossible. “ A *bishop must be blameless,” 
“ of good behavior,” having ‘‘ a good report of them that 
are without.” These canons of the apostle are of great 
value. They seem to modify somewhat the general 
injunction that we are to forgive a fallen brother as oft 
as he repents. We are, indeed, to forgive and restore 
him as a Christian; but suppose he is a teacher, an 
officer in the church : are we to reinstate him in his 
forfeited office ? Are we to constitute him a teacher 
again, and restore him to that degree of respect and 
influence which by transgression he had lost? This 
does not seem to me to be either scriptural or possible. 
I would not say that no minister who had forfeited his 
office by immoralities should ever be permitted to 
preach again. But he must come to the work, if he 
come at all, under peculiar disadvantages. He must 
pursue it under disadvantages. His previous conduct 
cannot pass from his own memory. It cannot pass from 
the memory of others. If his Ciiristian brethren restore 
him, the world will not; nor can he expect to have 
that influence with them which he might have had if 
he had not sinned. I say these things because they 
arS true, and because they are truths of great impor¬ 
tance to be poured into the ears of gospel ministers, 
and of those who are aspiring to the sacred office. Let 


344 


PASTORAL THEOLOGY. 


them be, my young friends, for your instruction and 
warning. Let the effect of them be to induce great 
and continual circumspection. If you yield to temp¬ 
tation and fall into scandalous sin, your prospects in 
regard to the ministry are not only clouded, but in all 
probability are gone forever. 

Nor is respect for the ministry forfeited merely by 
great and open immoralities. The same thing may be 
done, and will be, by smaller delinquencies, — indis¬ 
cretions. ^And ministers, like other men of sober life, 
are more in danger under this head than under the 
former. They are less likely to fall into open, scan¬ 
dalous vice than they are to wander slightly from the 
path of duty, this way or that, and glide into the indul¬ 
gence of what are commonly called indiscretions. But 
let every minister know that these slighter aberrations, 
as he may be inclined to think them, are not concealed. 
He is surrounded by many watchful eyes which will 
assuredly mark his indiscretions, and the effect of them 
will be to wear upon his reputation, and weaken that 
respect and confidence which otherwise he might re¬ 
ceive. It is these little foxes that spoil the vines. 
Dead flies are little creatures, and of little consequence 
in themselves; but when buried in a pot of precious 
ointment, they are enough to taint and destroy its 
fragrance. For example: let a minister of the gospel 
give an undue license to his tongue, indulging himself 
in frequent jesting, talebearing, evil-speaking ; let him 
exhibit a prying, meddlesome spirit, becoming what 
the Apostle Peter calls a ‘‘ busybody in other men’s 
matters; ” let him be ambitious, aspiring, striving for 
honors which he cannot reach, and vexed that he does 
not receive that attention from others to which he thinks 


RESPECT FOR THE MINISTRY. 


345 


himself entitled; let him appear envious of his superiors, 
and supercilious and overbearing towards those whom 
he thinks heneath him; let him bo fiery, untractable, 
his zeal out of all proportion to his knowledge, espe¬ 
cially in matters pertaining to his own sect or party; 
let him fail of the requisite wisdom in the management 
of his worldly concerns, being either too tight or too 
lax, either parsimonious and niggardly, or prodigal and 
wasteful; let him afiect singularities of speech and be¬ 
havior, determined, if he can attract notice in no other 
way, that he will do it by these ; more than all, let him 
indulge in too great liberties with the other sex, so that 
respectable females shall shun him and others shall 
laugh at him ; — I say, let a minister fall into all, or 
any, of these indiscretions (if this be not too soft a 
name for them), and he need not proceed to open im¬ 
moralities in order to blacken his reputation, and 
destroy all respect for his character. The injury will 
be done before he is aware of it; and when done it can 
never be retrieved. Ministers and candidates for the 
holy ministry cannot be too watchful in regard to this 
matter. If they would enjoy that respect and confi¬ 
dence which are necessary to their highest usefulness, 
they must not only be free from open vice, but be 
uniformly discreet and blameless. 

Ministers may forfeit the respect of the religious com¬ 
munity by frequent changes of religious principles, and 
the adoption of heretical views. Religious truth, like all 
other truth, is unchangeable, and in its great, essential 
features, it is clearly enough revealed in the Bible. 
With these revelations the Christian minister is sup¬ 
posed to be acquainted. He is supposed to be rooted 
and grounded in the faith. If, then, we see him con; 


346 


PASTORAL THEOLOGY. 


stantly fluctuating in his religious opinions; now 
here and now there; blown about by every wind of 
doctrine,” so that no one can conjecture where he 
will be found next; this certainly is a disgrace to him, 
and a disgrace to his profession. He may boast of 
his liberty, and his liberality; but there is certainly a 
defect in his understanding, his education, or his heart, 
or more probably in them all. 

I do not say that the views of ministers on religious 
subjects are to undergo no modification. As they grow 
in knowledge, they will, of course, become better ac¬ 
quainted with the truth, and better know how to state 
and defend it. Nor do I say that individuals, who go 
into the ministry with mistaken and heretical views, 
should not renounce them, and embrace the truth. 
This many excellent men have done, very much to their 
credit, and the increase of their usefulness. But it is 
the fickle, unstable man, who knows nothing certainly 
and nothing permanently to whom I object. It is those 
especially who, having once known the way of right¬ 
eousness, turn from the holy commandment,” and be¬ 
come the ministers of error and sin, who bring disgrace 
upon their profession, and involve themselves, it may be 
feared, in eternal ruin. 

Another way in which ministers may forfeit respect, 
is by a palpable neglect of professional duties. These 
duties are solemnly binding upon them. They are what 
they have contracted and covenanted to perform. If, 
then, they are not performed— if they are either wholly 
neglected or coldly and carelessly passed over — a min¬ 
ister cannot expect to retain the respect and confidence 
of his people. He certainly ought not to retain them. 
I need not here go into an enumeration of the profes- 


RESPECT FOR THE MINISTRY. 


347 


sional duties of a pastor. These have been sufficiently 
explained and insisted on in the previous Lectures. 
But let a minister neglect to make himself acquainted 
with his people, with even the poorest and feeblest of 
them; let him neglect to visit them at their houses in 
seasons of affliction, and at other times; let him so 
immerse himself in other pursuits that he cannot at¬ 
tend the customary religious meetings with them; let 
him declme taking the lead in their works of charity, 
and neglect the religious instruction of the young; — in 
short, let him make the impression that his interests are 
quite separate from those of his people, and superior to 
them, and that parochial duties are trifling things, and 
can such a minister be long respected by his people ? 
Ought he to be ? He may complain that the house of 
God is deserted, and that the ministry has fallen into con¬ 
tempt ; but he has himself contributed to bring it there. 

The ministry suffers in the estimation of the public, 
when those connected with it desert it without any 
obvious necessity, and are too easily seduced into other 
employments. The Christian ministry is, in some of its 
aspects, the noblest employment on the earth. In its 
bearings on the eternal destinies of men it is the most 
responsible employment. And so those profess to re¬ 
gard it who enter upon it voluntarily, and are publicly 
and solemnly consecrated to it. But if, after having 
taken these vows, they are seen to trifle with them; if 
they appear to think lightly of the ministry, are unsat¬ 
isfied in it, and ready to embrace the first opportunity 
to desert it — choosing rather to become politicians, ju¬ 
rists, popular lecturers, literary adventurers, anything 
that promises a better living and more fame; obviously, 
they cast reproach upon the sacred office, and contribute 


348 


PASTORAL THEOLOGY. 


their share to bring it into contempt. Their actions 
say, — and actions always speak louder than words, — 
that it is not the noblest and best employment, but one 
of an inferior and secondary character. 

I do not say that when a person has once entered 
the ministry he must never leave it; but he should not 
leave it without an obvious providential necessity. He 
should not leave it until it is clear to himself, and to 
all around him, that his path is hedged up, and that the 
same God who called him into the ministerial vineyard 
is now calling him to some other department of labor. 

I shall mention but another way in which ministers 
may forfeit the respect of their people; and that is by 
mental indolence^ and consequent ignorance and incom¬ 
petency. Let a minister of the gospel neglect his study, 
neglect to discipline and furnish, to enrich and improve 
his mind, so that his sermons become insipid and stale, 
behind his age, and scarcely worthy the attention of the 
more intelligent of his hearers, and he need not com¬ 
plain if he is not respected. How can he be respected ? 
He may be endured^ as a matter of policy or necessity ; 
but respect, interest, confidence, love — these are man¬ 
ifestly out of the question. 

But I will not pursue this train of remark further. 
If we have discovered some of the principal ways in 
which ministers of the gospel may forfeit respect, it 
will be easy to see how they may acquire it and retain 
it. They have but to avoid the downward courses 
which have been pointed out, and steadily and reso¬ 
lutely pursue the opposite ones. Let their moral and 
Christian characters be, not only without reproach, but 
above suspicion, — clear alike of immoralities and indis¬ 
cretions, of flagrant breaches of the rule of life, and of 


RESPECT FOR THE MINISTRY. 


349 


all those lesser imperfections which so often stain and 
ruin reputation; let them be sound and steadfast in the 
faith, and diligent in the performance of every incum¬ 
bent professional duty; let them love their work and 
pursue it, preferring it above every other, and being 
determined that nothing shall divert them from it; let 
them show all diligence in their studies and in their 
parochial labors, proving themselves to be workmen 
who need not be ashamed, rightly dividing the word of 
truth, and bringing continually out of their treasure 
things new and old; — let ministers of the gospel be 
such as these, and they need have no fear or anxiety as 
to the measure of respect which shall be meted to them. 
They will be respected. They must be. The church 
honors them; God will honor them; and even the world 
cannot withhold its tribute of respect. The seeds of 
truth which they scatter and watch over will spring 
up. Under their fostering care and culture the tender 
plants of grace will flourish. The fruits of righteous¬ 
ness will in due time appear, thirty, sixty, an hundred¬ 
fold, to the honor, not only of the great Lord of the 
harvest, but of those faithful laborers by whose cares 
and toils these precious fruits have been reared and 
gathered. 


30 


LECTURE XXV. 


FREQUENT DISMISSIONS. 

THBIK CAUSES AND REMEDIES — CAUSED OFTEN BY THE CIRCUMSTANCES OF 
THE TIMES IN WHICH WE DIVE; OR BY THE CIRCUMSTANCES AND ACTS OF 
MINISTERS; OR BY THE CIRCUMSTANCES AND DOINGS OF THE PEOPLE FOR 
WHOM THEY LABOR. 


In a previous Lecture, I remarked that settlements in 
the ministry should always be made with a view to per¬ 
manency. I spoke of the change which has taken place 
in New England in relation to this matter within the 
last fifty or sixty years ; dismissions having become 
much more frequent than formerly, and the pastoral 
relation more precarious and fluctuating. Tlie evil 
(for such the innovation is believed to be) has arrested 
the attention of some of the ablest and best friends 
of our churches, and led them to inquire, with deep 
and anxious interest, how the progress of it may 
be checked, and the ancient order of things in some 
measure restored. To this general subject I propose to 
invite attention in the remarks which follow; and in 
prosecuting it, I shall first notice the causes which have 
rendered dismissions among us of late more frequent 
than formerly ; and, secondly, offer a few suggestions 
as to the remedies to be applied. 

The causes of frequent dismissions may be ranked 
under three divisions ; arising (as they generally do) 


FREQUENT DISMISSIONS. 


351 


either from the circumstances of the times in which we 
live; or from the peculiar circumstances, habits, or acts 
of ministers ; or from the circumstances and doings of 
the people for whom they labor. Let us proceed to a 
consideration of these causes, in the order here sug¬ 
gested. 

It is obvious, in the first place, that there is much 
more of division, of sectarianism, in our times, than 
there was formerly. The greater part of New England 
was originally settled by Calvinistic Congregationalists ; 
and for the first century and a half after the settlement 
commenced, there were comparatively few dissenters 
from this form of faith and church order. The dissent¬ 
ers were so few that most of the towns and parishes 
could all pleasantly unite in the settlement and support 
of ministers. I need not say that the case is very dif¬ 
ferent now. The most of our towns and local parishes 
are divided into sects ; and so divided, it may be, that 
each of the societies is left small and feeble. A minister 
settled over one of these feeble societies must necessarily 
feel that his situation is somewhat precarious, — much 
more so, certainly, than though the divisions did not 
exist, and he was quietly settled, as ministers were for¬ 
merly, over the whole parish or town. 

In the second place, there is a peculiarity as to the 
present mode of supporting ministers, growing in part 
out of our divisions, which renders their situation less 
permanent than formerly. When nearly all the inhabi¬ 
tants of a state were of one mind on the subject of 
religion, it was thought to be no hardship to enact laws 
for the support of the gospel, connecting all the citizens 
with the religious societies where they lived, and oblig- 


352 


PASTORAL THEOLOGY. 


ing them (unless exempted by certificate) ^ to pay a tax 
for the maintenance of the minister. This gave to our 
ecclesiastical constitution somewhat the form of a legal 
establishment. It was a sort of union between church 
and state. In the progress of our divisions, this order 
of things has necessarily passed away. Whether we 
would or not, we are now shut up to the necessity of 
supporting religious institutions, not by legal and com¬ 
pulsory methods, but on the voluntary principle. I am 
far from regretting, on the whole, that the change 
from the compulsory to the voluntary has taken place. 
The latter method, I am persuaded, is more favorable 
than the other to the spirituality and efficiency of the 
ministry and the purity of the church; and yet, to the per¬ 
manency of the pastoral relation, it may in some cases 
be less favorable. A dull, formal, worldly, uninteresting 
preacher would be more likely to retain his place, under 
the former mode of supporting the gospel, than under 
the present. 

Another change has taken place in the mode of set¬ 
tling ministers^ which has a bearing on the question 
before us, and which, I think, is to be regretted. For¬ 
merly, as I have before hinted, ministers were settled 
with a view to permanency. They were settled for 
life. The ministerial contract was regarded as, next to 
the marriage contract, inviolable. There was nothing 
in the terms of settlement which looked to the possibil¬ 
ity of the connection’s being dissolved, but everything 
looked the other way. I hardly need say that settle¬ 
ments are now effected in many instances differently. 
The possibility of a dissolution is contemplated; and stip¬ 
ulations are entered into as to the manner in which it 


1 A certificate that they belonged to some other denomination. 


FREQUENT DISMISSIONS. 


858 


shall be brought about. There can be no doubt that the 
change here referred to has had a disastrous effect upon 
the permanency of the pastoral relation. 

There are other aspects of the times in which we live 
which must not be passed over in this connection. They 
are times of great restlessness, — uneasiness of the public 
mind. This is true with respect to other things, as well 
as religion. Men have lost in great measure the staid, 
stable, contented, conservative character of their ances¬ 
tors. If they travel, their speed must bo five times as 
great as that of any former generation. If they en¬ 
gage in business, their gains, in order to be satisfactory, 
must be four or five times as large. If a congregation 
is to be built up, the work must be done rapidly, or 
the minister is not the man for it, and must be dis¬ 
missed. Men seem to have forgotten the important 
scriptural duty of waiting upon God. Everything must 
be done for effect — imiacdiate effect; and if important 
results are not immediately visible, the labor is regarded 
as thrown away. Every observer of the times must, 
admit that the account here given is substantially true ; 
and if true, it furnishes another reason for the present 
unsettled state of the ministerial relation. 

The present, also, are times when more is expected 
of ministers than was the case formerly ; more study, 
more general knowledge, more public speaking, more 
labor of every kind. This increased demand often ex¬ 
ceeds the ability of ministers, — either physical or men¬ 
tal, or both. The individual breaks down under the 
labor imposed upon him. He could have borne the 
labor of a previous age ; but the demands of the present 
exceed his strength. His health and courage fail him, 
and he is obliged to retire. 

80 * 


354 


PASTORAL THEOLOGY. 


There is* still another feature of the times in which we 
live to which, in this connection, I must advert. Minis¬ 
ters have more frequent calls to leave their parishes than 
they formerly had. The bad practice of calling a min¬ 
ister from one church to another has rather increased 
upon us than diminished. Besides, the increased num¬ 
ber of colleges, the theological seminaries, the religious 
charitable societies, together with the periodical relig- 
gious press, liave created a variety of offices unknown 
to our fathers, the most of which are expected to be 
tilled by ministers. And they must in general be filled 
not by men who are at liberty, floating about in quest 
of parishes, but by men who already have parishes, or 
might have them ; men whose services are in demand, 
and who are themselves distinguished for their learning, 
their talents, their weight of character, and general 
influence. There can be no doubt that the cause here 
referred to has unsettled some of our best ministers, 
and has contributed not a little to bring about that state 
. of things of which we speak. 

Other causes which have operated to detract from the 
permanency of the pastoral relation must be attributed, 
in great measure, to ministers themselves. 

Some few have been dismissed on account of the for¬ 
feiture of Christian character ; or if not through a total 
loss of character, yet because of their criminal indiscre¬ 
tions. But the number of such cases I do not think 
has been greater in our own times than in the ages 
preceding. Indeed, I am inclined to hope that it has 
been less. Nor is there a country in the world, perhaps, 
in which cases of this kind are of less frequent occur¬ 
rence than in Puritan New England. 

Ministers sometimes pave the way for an early dismis- 


FREQUENT DISMISSIONS- 


nsfj 

sioii by the indiscreet management of their worldly af¬ 
fairs. They are careless, wasteful, and extravagant in 
their expenses. They are fond of display ; and to grat¬ 
ify themselves in this respect, contract debts which they 
are not able to pay. Their people may assist them once 
or twice, but will soon grow tired of it, preferring rather 
to let them go than to be annoyed by continual appli¬ 
cations of this nature. 

Ministers are dismissed more frequently now than 
formerly through the failure of health. The principal 
cause of this has been already suggested : the increased 
demand which is made upon ministers — the amount 
of labor which is imposed upon them. They be£fr it for 
a while, but at length sink under it, being constrained 
to seek a livelihood in some more easy and quiet pur¬ 
suit. 

Ministers are often dismissed because they neglect 
their studies, and fail to instruct and interest their peo¬ 
ple. Ministers have many temptations to neglect their 
studies, under the power of which they too often fall. 
Some are negligent in this respect, from sheer mental 
indolence. They can ride about, and visit places of 
public resort, or chat with friends, or amuse themselves 
with light reading; but to confine themselves to study^ 
— hard study — for even a reasonable amount of time, 
they have no heart. Others neglect their appropriate 
studies, — either from necessity or choice, — that they 
may engage in other pursuits. They have a school to 
teach, or a farm to cultivate, or some mere literary 
labor to perform; and the study of the Bible, and of 
theology, and the making of sermons, are neglected. 
But from whatever cause settled ministers are induced 
to neglect their studies, their people will assuredly 


356 


PASTORAL THEOLOGY. 


find it out, and their reputation' will suffer by it. In 
the weekly discharge of their duties, the drafts upon 
their resources are very great. If by reading and re¬ 
flection these are not continually supplied, if the reser¬ 
voir is not replenished as fast as diminished, it will of 
necessity run low, and at length run out. Their preach¬ 
ing will be commonplace and uninteresting, — the same 
round of ideas presented in somewhat different forms; 
their people will grow tired of it; and if they can rem¬ 
edy the evil in no other way, will seek a dissolution of 
the pastoral relation. Dismissions not a few, occurring 
among young ministers, and ministers in middle life, 
have been brought about by the operation of this single 
cause. They might have been prevented if habits of 
study had been early formed, and resolutely continued, 
and the mind had been properly disciplined and fur¬ 
nished ; but for the want of this their own minds have 
been first starved, and then they have starved the minds 
of others, till the evil could no longer be endured, and 
could be remedied only by a dismission. 

The same cause has sometimes effected the dismission 
of ministers, in the decline of life, much sooner than 
might otherwise have been necessary. If a person has 
tolerable health and vigor, there is no reason why he 
may not be a better minister, more useful and more 
acceptable, between the ages of fifty and seventy, than 
between those of thirty and fifty. He has had a longer 
time for study; he has had more experience ; he ought 
to possess more grace and wisdom, and to be more thor¬ 
oughly furnished for every good word and work. But 
if ministers at the age of fifty-five to sixty are disposed 
to neglect study, to preach over their old sermons, to 
lay themselves up, and live at ease, they will soon be- 


FREQUENT DISMISSIONS. 


357 


come rusty and inefficient ; habits of indolence will be 
formed which can never again be overcome ; the world 
will go ahead of them, and they of course will fall be¬ 
hind it in point of knowledge, interest, and power ; their 
people will grow tired of their stale, old-fashioned ser¬ 
vices, and will begin to talk of a dismission, or a col¬ 
league. Now it is vain for a minister in such circum¬ 
stances to find fault with the times, or with his people. 
The fault is primarily with himself. He should have 
continued vigorously his habits of study ; continued to 
improve his mind and his heart; continued to keep up 
with the world, to keep before it, and interest his peo¬ 
ple with new, striking, and appropriate exhibitions of 
thought; and so far from wanting a change or a col¬ 
league, they would have wanted the old minister to live 
always, and to be their teacher to the end of time. I 
make these remarks for the benefit not only of those 
who, like myself, have passed the meridian of life, but 
also of young ministers and those who are about to 
enter the ministry, who, if their lives are spared, will 
soon be old, and who need to be reminded in season of 
some of the dangers which will then beset them. 

Ministers are often dismissed before they should be, 
because they are too hasty in asking a dismission. Some 
little disturbance takes place among a people, or some 
slight uneasiness exists, such as may be expected occa¬ 
sionally in all societies; and instead of quietly waiting 
for the breeze to blow over and the elements to become 
calm again, the minister’s feelings are excited, his spirit 
is up, and he applies at once for a dismission. Cases 
of this description have not unfrequently fallen under 
my own observation. Dismissions have been brought 
about hastily and without due consideration, which, by 
all concerned, have afterwards been regretted. 


358 


PASTORAL THEOLOGY. 


In some instances ministers have provoked a dismis¬ 
sion by mingling too deeply in political agitations. 
Ministers, lik6 other men, have political rights which 
they should be at liberty to exercise without offence. 
Still, their very office seems to forbid that they should 
become heated political partisans^ and especially that 
they take advantage of their stations to enforce their 
opinions from the pulpit. I have known this done by 
some good ministers of the gospel; but 1 never knew 
any good to come of it. On the contrary, such preach¬ 
ing has been followed invariably, so far as my observa¬ 
tion has extended, with alienation and contention, with 
the weakening and sometimes breaking up of religious 
societies, and not unfrequently with the dismission of 
ministers. 

Dismissions sometimes occur from the fact that min¬ 
isters get settled out of their proper places. Particular 
circumstances have either raised them to stations which 
they cannot fill, or depressed them in point of place 
below their proper level in society. Cases like these 
are not unfrequent among ministers; but in the present 
trying, fluctuating state of the community they are 
not likely to be permanent. Occasions are continually 
occurring to test the strength of ministers as well as of 
other men; to try their capacities and powers ; and in 
the perpetual shuffle of human affairs, changes will take 
place one way and the other, and each will be likely, at 
length, to find his level. This will be more sure to 
take place in our own country, than in any other; 
seeing that men are not much elevated or depressed 
here by birth or rank, but rise or fall, generally, accord¬ 
ing to their own merits. 

I add, once more: dismissions not unfrequently take 


FREQUENT DISMISSIONS. 


359 


place because ministers think they are out of their 
places, whether it really be so or not. Every n^an is 
naturally a lover of himself, and is prone to think of 
himself more highly than others think of him. From 
this infirmity ministers of the gospel, and even good 
ministers, are not wholly exempt. They are not satis¬ 
fied with the places which Providence has assigned to 
them ; they think they are entitled to more elevated 
stations ; and so, that there may be no obstacle in the 
way of their rising to what they think their proper level, 
they rudely sunder existing relations, and tear them¬ 
selves away from those committed to their charge. An 
experiment or two of this kind is usually enough to 
humble a vain young man, and lead him to think of 
himself more soberly, as he ought to think. 

I have spoken of the times in which we live, and of 
the circumstances, characters, and acts of ministers, as 
furnishing the grounds of frequent dismissions : a third 
class of causes operating to produce the same results, is 
to be ascribed to the people for whom they labor. 

The first of these causes to which I shall advert, and 
one which unsettles a great many ministers, is the want 
of adequate support. The salary, it may be, was origi¬ 
nally insufficient, and is no sooner tried than it is found 
to be so. And yet there is a difficulty in raising it. 
Men are always fond of abiding by a contract when it is 
in their own favor. And so the minister is left to suffer 
for a while, or to involve himself in embarrassments, 
and is then dismissed. 

In cases where the salary is nominally sufficient, 
support often fails, because the contract is not fulfilled. 
The people may be culpably negligent in this matter ; 
or they may have become unexpectedly impoverished. 


560 


f^ASTORAL THEOLOGY. 


SO that they are not able to fulfil their engagements. 
Individuals have been removed ; times are changed and 
fortunes are lost; the ability of the society is diminished ; 
and the support of the ministry is found to be imprac¬ 
ticable. 

Removals, however, are not so frequent from socie¬ 
ties becoming unexpectedly poor, as from their not 
growing rich so fast as they hoped. It is not uncom¬ 
mon for a society to settle a minister, and to offer him 
a salary which they know they are not able in present 
circumstances to pay. But they expect their minister 
to do a great deal for them in a temporal as well as 
spiritual point of view. They expect he will rapidly 
build them up. They expect to increase under his 
influence in numbers and in wealth. They have no 
doubt that they shall be able to pay the salary, and to 
increase it if necessary; though they are few and feeble 
at present. But at the end of two or three years they 
find that their expectations have not been realized. 
They have increased moderately, but not so rapidly as 
they hoped. They are in arrears to their minister. He 
wants his salary, and they are not able to pay it, and 
when the matter comes to be canvassed, they think him 
quite as much in fault as themselves. If they have not 
fulfilled his expectations, he has not fulfilled theirs ; he, 
has not strengthened and builded them up as they anti¬ 
cipated ; and now there come to be hard feelings and 
hard speeches, and a dissolution of the existing relation 
is the necessary result. 

But dismissions are often to be ascribed to a people 
when the question of support is not directly involved. 
The members of a society, or a considerable portion of 
them, are fond of change. They have what the apostle 


FREQUENT DISMISSIONS. 


361 


calls “ itching ears.” Like the Athenians of old, they are 
continually craving some new thing. In regurd to 
persons such as these, I have only to say that they 
ought not to be Congregationalists. They have naught 
in their composition of the good old staid Congrega¬ 
tional character. Let them find or form a denomina¬ 
tion like themselves, that shall be supplied chiefly by 
itinerants and evangelists, and let them dwell among 
their own people. 

The grounds of dissatisfaction with ministers in these 
days are various, and some of them to the last degree 
unreasonable. It is not enough with many in our soci¬ 
eties that their minister is learned, pious, sound, faith¬ 
ful, unexceptionable in character, and amiable in dis¬ 
position and deportment. Some do not quite like 
his manner in the pulpit. He is not sufficiently cap¬ 
tivating and popular ; not eloquent enough ; not great 
enough for so great a people as they fancy themselves 
to be. Some think that he does not visit enough, 
and others that he does not study enough. Some 
think his services too long; others, too short. Some 
object that he is not a revival preacher, and that his 
ministrations are' not followed with immediate success. 
Some find fault with his discipline as being too strict ; 
while others would like to have the lines drawn closer 
than he deems it proper to draw them. 

I have not here adverted to the objections of vain, 
thoughtless, pleasure-loving men, who hate the doctrines 
of their minister, and esteem him their enemy because 
he tells them the truth; but only to such as are fre¬ 
quently in the mouths of professing Christians, mem¬ 
bers of the church. While so many and opposite 
grounds of dissatisfaction are taken in the community, 
31 


362 


PASTORAL THEOLOGY. 


and in the church, it cannot be thought surprising 
that the pastoral relation has become precarious and 
fluctuating, and that it is in such frequent instances 
dissolved. 

In regard to most of these causes of dissatisfaction, 
it ought, however, to be said, that the difiiculty, ordi¬ 
narily, does not arise from the whole church or the 
whole society, but from onl}^ a part of it, and some¬ 
times a very inconsiderable part. Certain individuals 
become dissatisfied, on one ground or another, and 
determine, if possible, to effect a change. And so they 
continue to agitate the question, to promote alienation 
and stir up strife, and increase by all means the num¬ 
ber of the disaffected, till the party becomes trouble¬ 
some, if not formidable ; .and then the cry is raised that 
the minister’s usefulness is over, and that, right or 
wrong, he had better be dismissed. Or they threaten, 
in case he is not removed, to leave the society, and 
thereby weaken it to such a degree that his support 
will be impracticable. 

But I have dwelt long enough on the causes of the 
frequent dismission of ministers. It remains that a few 
words be added, as to the proper remedies to be applied ; 
and after what has been said, the discovery of remedies 
will be comparatively easy. To remove the causes of the 
evil in question, so far as these are capable of being 
removed, and to set at work opposite and counteracting 
influences, will be to apply all the remedy which the 
nature of the case admits. 

But some of the causes of which I have spoken do 
not admit of being removed. They are among the un¬ 
alterable characteristics of the times, which no power 
but that of God can change. Nor is it likely that God 


FREQUENT DISMISSIONS- 


363 


will exert his power for such a purpose. Other causes 
mentioned are more within the control of moral means ; 
and on them every kind and persuasive influence 
should be made to bear, for their removal. Especially 
does it become the existing ministry to look well to 
those causes of frequent dismissions which have their 
origin with them. Let them be watchful and prayerful 
against hurtful peculiarities, indiscretions, defects in 
point of moral and Christian character, that there may 
be no more dismissions on these accounts. Let them 
guard against such a degree of labor and exposure as 
will be almost certain to injure health, and lead to a 
dismission on that account. Every minister should 
make it a part of his religious duty to preserve, so far 
as possible, “ a sound mind in a sound body.” 

Let ministers form, and maintain to the end of their 
public life, habits of diligent and faithful study, that 
so they may be able to instruct and interest their peo¬ 
ple ; to feed them with knowledge and understanding; 
and thus prevent all reasonable complaint as to the 
dulness and unprofitableness of their sermons. Let 
them ascertain, as they easily may, the peculiar tastes, 
habits, and wishes of their people ; and endeavor (so 
far as they can with a good conscience) to gratify them 
in these respects. By a prudent attention to this mat¬ 
ter — becoming in the sense of Paul ‘‘ all things to 
all men ” — much dissatisfaction might be anticipated, 
and unhappy removals might often be prevented. 

Ministers should also be careful to avoid all such 
political excitements and worldly entanglements as 
will be likely to prejudice and embarrass them, and 
injure if not destroy their usefulness. In a word, let 
ministers deeply feel that the pastoral relation is a very 


364 


PASTORAL THEOLOGY. 


solemn matter ; one not to be hastily entered into, nor 
hastily broken up; one to be formed always with a 
view to permanency, and with the expectation, on both 
sides, that it is to continue to the end of life, unless 
God, in his providence, shall interpose to dissolve it. 
Under this impression, let them not be discontented in 
the situations assigned them, nor be found watching, 
contriving, inquiring, with a view to places which they 
may think more eligible. By too hastily sundering the 
pastoral relation, ministers have done much to unsettle 
the previous habits of New England with regard to this 
matter. If they would see these good old habits re¬ 
stored, they must themselves be more wise. 

But churches and societies, as well as ministers, have 
a lesson to learn, in regard to the important subject 
before us. It is for their interest, not less than for that 
of their pastors, that the early habits of New England, 
in the respect referred to, should not be forgotten. 
And that they may not be, let them be careful to 
remove, on their part, all cause of too frequent dis¬ 
missions. 

Let time be given for acquaintance and satisfaction, 
before the pastoral relation is formed. And in the 
forming of it, let no stipulation or thought be enter¬ 
tained which looks towards its early or easy dissolution. 
Let adequate provision be made for the support of 
ministers; and in doing this, let no engagements go 
into the contract which cannot be promptly and faith¬ 
fully fulfilled. Let individuals repress in themselves, 
and discountenance in others, the habit of fickleness, 
the love of change ; choosing rather to be instructed 
by a tried and faithful friend, than to receive their 
spiritual meat at the hand of strangers. Especially, 


FREQUENT DISMISSIONS. 


• 3G5 


let churches be unwilling, under almost any circum¬ 
stances, to entice away the pastor of a sister church. 
This has been done occasionally, though not frequently, 
from the days of the Pilgrims to the present time. 
But the practice is directly calculated to sunder the 
bonds of fellowship between churches, and render the 
pastoral relation precarious and unsatisfactory. 

Churches and societies should learn not to expect 
too much of their pastors, and to be dissatisfied or 
disappointed if they discover imperfections in them. 
A minister of the gospel may not be so highly gifted as 
some of his brethren. He may not be so eloquent and 
popular a speaker. He may not be so frequent or 
agreeable in his pastoral visits, as might be desired. 
Still, if he is learned, devoted, pious, faithful; if he 
preaches the gospel with earnestness and force, and 
exemplifies it in his daily deportment and conversation; 
such an one is a rich treasure to any people, and they 
are bound to “ esteem him very highly in love, for his 
work’s sake.” Instead of repining that he does not 
embody every desirable ministerial qualification^, they 
should rejoice and be thankful that he possesses so 
many ; and instead of troubling and disheartening him 
with their complaints, they should sustain and assist 
him by their faithful cooperation and their fervent 
prayers. 

In short, let the causes of the so frequent dismissions 
in our churches be diligently searched out, and so far 
as possible removed; let past mistakes and errors be 
avoided, and suitable precautions be taken for the 
future ; and we may yet hope to see the stability and 
regularity of former times restored. We may hope to 
see, all over our land, pastors and people living, grow- 
31 * 


366 


PASTORAL THEOLOGY. 


ing, ripening, and dying together. We may see them 
lying, side by side, in the same dust, prepared to rise 
and appear together before the judgment-seat of Christ, 
and enter together on the rewards of eternity. 


LECTURE XXVI. 


WITHDRAWING FROM THE MINISTRY. 

WITHDBAWIKO FROM THE MINISTRY, PARTIALLY OR WHOLLY — CIRCUM¬ 
STANCES UNDER WHICH THIS MAY AND MAY NOT BE DONE. 


By the rite of ordination, men are inducted into the 
sacred ministry. They are invested with a most re¬ 
sponsible office, — that of ministering at the altar of 
God, and of negotiating between him and his apostate 
creatures here on the earth. The rite is, therefore, one 
of solemn import, bringing the subjects of it into new 
relations, and laying them under new obligations, both 
to God and man. They are henceforth consecrated in 
a more importaht sense than ever before, — set apart to 
a high and holy calling, which they are not at liberty, 
but for the most substantial reasons, to relhiquish. So 
the first preachers of the gospel understood the matter; 
and when they were in danger of being drawn aside 
from their appropriate work by the pressure of secular 
cares, they proposed that deacons should be appointed 
to relieve them of this burthen. “ But we,^^ say they, 
“ will give ourselves continually to prayer, and to the 
ministry of the word” (Acts vi. 4). So Paul under¬ 
stood the subject; for he charges Timothy : “ Meditate 
upon these things; give thyself wholly to them, that 
thy profiting may appear unto all” (1 Tim. iv. 15). It 
is the duty of all ministers, so long as God in his prov- 


368 


PASTORAL THEOLOGY. 


ideiice afibrds them strength and opportunity, to give 
themselves wholly to their Master’s work, and not be 
turned aside from it by the cares and temptations of 
the world. 

But how much is implied in a minister’s giving him¬ 
self wholly to his work ? Does it imply that he is lit¬ 
erally to think of nothing else, and do nothing else ? — 
that every hour of his life, except those demanded for 
meals and sleep, is to be occupied in the discharge of 
ministerial duties ? Some men seem to have understood 
the precept in a sense like this; for we find them declin¬ 
ing all secular cares and labors, refusing so much as to 
‘‘ harness their horse, or feed their cattle, or bring in 
their wood,” or do anything of a worldly nature. But 
this, I think, is pushing the matter quite to an extreme. 
It is urging it beyond the example even of the apostles. 
In the interval between the resurrection and ascension, 
we find them engaged in their customary employment 
of fishing (John xxi. 3). We find Paul, also, laboring 
occasionally with his own hands, and ^pporting him¬ 
self by such labor. 

Are ministers entitled, then, to go to their shops, 
their farms, their merchandise, during the week, and 
perform ministerial duties only on the Sabbath ? Many 
practise after this manner; but is this conformable to 
apostolical precept or example ? Can this be giving 
themselves wholly to their work as ministers? Cer¬ 
tainly not. No one in his sober senses can think so. 
And this is a far more common and dangerous error 
than the other. But few, comparatively, abstract them¬ 
selves too entirely from the world; while hundreds and 
thousands plunge themselves too deeply into it. 

The injunction of Paul to Timothy, and through him 


WITHDRAWING FROM THE MINISTRY. 


369 


to succeeding ministers, seems to me to imply that they 
are no longer to be men of the world, or to be occupied 
with the ordinary cares and business of the world; that 
they are to be intent upon their appropriate work; that 
their hearts are to be in it; that its studies are to oc¬ 
cupy their minds, and its labors their hands, till they 
are released from all earthly cares and labors, and go 
to their eternal rest. Not that they are to have no sea¬ 
sons of relaxation or repose. Not that, in the intervals 
of study and parochial labor, they may not exercise 
themselves in such a way as to be useful to themselves 
and families. Not that they are to be so entirely ab¬ 
stracted as to become helpless, and require a servant to 
wait upon them, and perform for them the most neces¬ 
sary acts. But they are to feel, as I said, that they are 
no longer men of this world. They are no longer to 
covet its riches, or seek its honors, or pursue its pleas¬ 
ures. They are no longer to gain a livelihood by de¬ 
voting themselves to its business concerns. They have 
a higher employment than this world can give, — one 
more than sufficient to task all their energies and en¬ 
gross their powers. They are to preach the gospel, and 
live of the gospel. They are to be instant in season, 
and out of season; giving themselves to reading and 
meditation; warning every man, and teaching every 
man; and looking to their great Master, and to the 
people whom they serve, for the supply of those necessi¬ 
ties which they have in common with others. Ministers 
who live and labor after this manner seem to me to 
copy the example and obey the injunction of the great 
apostle. They give themselves wholly to their Master’s 
work, and may pray and hope for his blessing in it. 

But it will be asked, Are there no circumstances in 


370 


PASTORAL THEOLOGY. 


which a minister may swerve from the course of life 
here pointed out? in which he may relinquish the 
ministry altogether ; or in which, rather than relinquish 
the ministry, or abandon some promising field of use¬ 
fulness, he may, like Paul, support himself in part by 
the labor of his hands ? 

These are deeply interesting questions— painfully 
so, often, to the ministers of Christ. What I have 
aimed at in the foregoing remarks is to lay down the 
law in the general; to describe the course of life to be 
aimed at by every minister of Jesus. The circumstances 
under which it is right to swerve from this course — to 
turn aside from the labors of the ministry, either par¬ 
tially or wholly — remain to be pointed out. 

And, first, let us inquire after the circumstances 
which may justify an individual in relinquishing par¬ 
tially the labors of the ministry, or combining them to 
some extent with secular pursuits. 

This should not be done, in the first place, through 
indolence. Of mankind in general, ofte of the most 
easily besetting sins is indolence. One minister of my 
acquaintance, when asked for a definition of original 
sin, called it laziness. And there are in this world 
more lazy minds than bodies. There are not a few who 
can well bear, and even enjoy, the labors of the shop 
or the field, to whom the labors of the study are ex¬ 
ceedingly irksome. 

Indolence, like every other sin, grows strong by in¬ 
dulgence, and leads many a minister to neglect, more 
or less, the duties of his high vocation. Instead of 
toiling in the study, in the pulpit, in the conference- 
room, and from house to house, doing with his might 
what his hands find to do; those who have the means 


WITHDRAWING FROM THE MINISTRY. 


371 


of such indulgence are pursuing journeys and visiting 
friends; while others are filling up the time with light 
reading, gardening, household-choring, or easy literary 
pursuits. Now I hardly need say that such a course 
of life is altogether unjustifiable. No minister who 
has any conscience, or any just sense of what his obli¬ 
gations impose upon him, can be satisfied in pursuing it. 

Nor should ministers turn aside from their profes¬ 
sional duties for the purpose of acquiring wealth. In 
too many instances this has been done. In the hearts 
of some ministers the love of money has not been sub¬ 
dued. It still lives, and struggles for dominion; and 
under the influence of it they are led away from their 
appropriate employments to participate, more or less, 
in the cares and business of the world. They do not 
indeed relinquish the ministry, or think of resigning 
their charges as pastors, but contrive to unite with their 
parochial duties a variety of other things. They be¬ 
come farmers, teachers, authors, tradesmen, and in 
some instances- speculators, — almost anything that is 
decent in a way of business, with a view to increase 
their worldly gains. And all this, not because it is a 
matter of stern necessity, but because they love the 
world, and cannot secure so much of it as they desire 
To. any other way. 

It is remarkable that there is, perhaps, no course of 
life so strongly rebuked, and against which ministers of 
the gospel are so solemnly warned in the New Testament, 
as that which I have here described. “ Demas hath for¬ 
saken me, having loved this present world.^^ It is of 
the riches of the world that the apostle speaks when he 
breaks forth to Timothy in the following impassioned 
exclamation: “ But thou, 0 man of God, flee these 


372 


PASTORAL THEOLOGY. 


things; and follow after righteousness, godliness, faith, 
charity.’’ Among the good qualities of a bishop, Paul 
is careful to mention more than once that he must not 
be “ greedy of filthy lucre.” It is remarkable that this 
phrase, ‘‘ filthy lucre,” is never used in the New Testa¬ 
ment to set forth ahy species of gain but that which is 
made or procured by the covetousness of ministers; and 
never, surely, does a thirst for gain appear more sordid 
and out of place than in persons of that sacred profes¬ 
sion. 

I remark again, that ministers of the gospel have no 
right to turn aside more or less from the appropriate 
duties of their office because they feel a disrelish for 
these duties, and a greater love for other employments. 
There is reason to fear that this is sometimes done. 
The piety of ministers (if they have any) declines ; 
their zeal abates ; their love grows cold. The world 
allures them ; they become fascinated with it, and 
gradually lose their relish for those holy, spiritual du¬ 
ties to which they had consecrated their lives. Of 
course these duties are more or less neglected, and 
other employments are sought and pursued. But 
surely no minister can feel justified in turning aside 
from his appropriate work for such a cause as this. 
No minister who has a spark of grace remaining in his 
soul can be satisfied to persist in such a miserable 
course of life. He must arise and fan the expiring 
flame. He must strengthen the things that remain 
and are ready to die. He must implore forgiveness for 
past unfaithfulness, return to his first love, and begin 
to perform his first works. He must begin his minis¬ 
terial life, as it were,, anew^ and consecrate himself 
afresh and wholly to its sacred employments. 


WITHDRAWING FROM THE MINISTRY. 


373 


I remark once more, that ministers have no right to 
turn aside from the duties of their calling, and engage 
in other pursuits to humor the parsimony of their 
people, — a degree of parsimony which ought rather to 
be rebuked and overcome. Here, we will suppose, is a 
pastor in charge of a people who are not too poor to 
sustain him comfortably ; but they are exceedingly 
parsimonious. They have not been accustomed to pay 
much for the support of the gospel; and what they do 
pay comes slowly and in stinted measure. The minis¬ 
ter, of course, is straitened; he has not the means of 
living; and now what shall he do ? I should have 
no hesitation in telling such a minister what I would 
not do. I would not do my people's business and neg¬ 
lect my own. I would not turn farmer, or teacher, or 
trader, or author, with a view to obtain the means of 
living, — a living which, by the supposition, my people 
were bound to furnish, — and neglect those holy, spir¬ 
itual duties which I had covenanted with my Master 
and with them to perform. I would not do this for 
several reasons. In the first place, by so doing I should 
injure my people. I should humor their selfishness and 
parsimony, and confirm them in a pernicious habit, 
which required not to be strengthened, but subdued. 
Then I should essentially injure myself. Professional 
improvement, in such circumstances, would be out of the 
question. Instead of growing in knowledge, it would be 
well if I did not lose the knowledge which I had already 
gained. Habits of study would be broken up, mental 
discipline lost, and the intellect and heart would be 
likely to go to waste together. And while this dete¬ 
riorating process was going on, my prospects of use¬ 
fulness must be continually diminishing. My sermons 
32 


374 


PASTORAL THEOLOGY. 


must be hastily, imperfectly prepared. They must have 
less of point, of interest, and power than they formerly 
had ; and there would be less and less prospect that 
they would be blessed to the salvation of souls. Be¬ 
sides, I should feel all the while that I was trifling with 
my ministerial engagements, departing from the spirit 
and letter of my ordination vows, and thereby sinning 
against Christ; so that I could, with no face or confi¬ 
dence, look up to him and implore his blessing. 

If a minister under the circumstances here supposed 
is willing to go into secular labors, and half support 
himself, his inconsiderately selfish people will be sure to 
let him. They will like to have it so ; at least they will 
like it for a time, till his sermons become so dull and 
bad that they can no longer endure them; and then 
they will turn him away, and act over the same experi¬ 
ment with some other man. 

The best way — the only consistent way — for a 
minister to get along with such a people, is to let the 
world entirely alone. Let him give himself entirely to 
his appropriate work. He must let them understand 
from the first that their business is to give him a sup¬ 
port, and his business is to labor for the salvation of 
their souls; and that he will not, cannot turn aside 
from his momentous, all-important work to do theirs. 
Let him be so diligent and faithful in his ministerial 
duties that they shall begin to feel the value of him ; 
and begin to realize tliat it is better for them to have 
and to support a whole minister than half a one. I 
believe that such an impression may in most instances 
be made ; and that where there is an ability to support 
the gospel, this ability may, ordinarily, be drawn out. 
If, however, after a fair trial, it eannot be, then let the 


WITHDRAWING FROM THE MINISTRY. 


375 


minister turn his back on such a people, and shake 
ofif the dust of his feet for a testimony against them. 
But if their selfishness can be subdued, their parsi¬ 
mony overcome, and they be brought to feel the value 
of the gospel and to support it, how much better it will 
be for all concerned than to fall into and pursue £lie halt¬ 
ing, half-way, ruinous policy which has been described! 

After what has been said, it will not be difficult to 
state the circumstances in which a minister may prop¬ 
erly turn aside from his sacred duties and engage to 
some extent in the business of the world. They must 
be circumstances of strong necessity — a necessity so 
strong as to cut off all freedom of choice in the matter, 
except that of choosing between two evils. To turn 
aside at all from the duties of the ministry is a great 
evil, in itself. There may be, however, and there some¬ 
times is, a greater evil which may justify an individual 
in making choice of the less. 

The Apostle Paul went forth on his mission with no 
missionary-board or society at home to sustain him; 
and though he often received contributions from the 
churches he had gathered, yet these resources some¬ 
times failed him, and he had no alternative but to work 
with his own hands. In these circumstances I suppose 
it was right for Paul to work, keeping his heart intent 
all the while upon his great commission, and devoting 
himself to it to the utmost of his power. I suppose it 
was right for Cary and Thomas, the first Baptist mis¬ 
sionaries to India, to support themselves for a time by 
the labor of their hands. They had no alternative but 
to do this, or to quit the field. Ministers of the gospel in 
our own country are often placed in circumstances where 
it is right for them to labor, more or less, for a support. 


376 


PASTORAL THEOLOGY. 


They oceapy stations which they cannot think it their 
duty to leave, and in which they cannot be adequately 
sustained; so that a necessity is laid upon them to 
procure a livelihood in part by their own exertions. 
Such ministers ought to feel, however, that they are 
placed in circumstances of peculiar danger, and that 
they have need to watch their deceitful hearts with all 
diligence. They are in danger of being secularized 
in their feelings and habits, and of becoming little 
more than mere men of the world. They are in 
danger of falling into such a state, that the course of 
life which was entered upon as a matter of necessity 
shall be continued as a matter of choice. They may 
acquire property and make themselves and their fam* 
ilies comfortable. They will be quite as likely to do 
this as those ministers who have more salaries and who 
have less to do with the world. Their danger is all in 
the other direction : that while they are surrounding 
themselves with secular comforts, their minds and hearts 
are running to waste ; they are losing their character 
and influence as ministers ; and are becoming, as I said, 
little more than mere men of business in the world. 

I conceive that nothing but necessity, in the sense 
explained, can justify a minister in turning aside, even 
partially, from the duties of his office; and the diver¬ 
sion should continue no longer than the necessity. As 
soon as Providence opens the way for it, let him joy¬ 
fully renounce his worldly cares, and return, with re¬ 
newed diligence and consecration, to the discharge of 
those holy, spiritual duties which should have consti¬ 
tuted the business of his life. 

I have spoken at length of the circumstances under 
which a minister may, and may not, relinquish in part 


WITHDRAWING FROM THE MINISTRY. 


377 


the duties of his profession. Before closing, I must add 
a few words in regard to the circumstances under which 
he may be justified in turning from them altogether. 

And here I would say, as before, let no man abandon 
the ministry through indolence. Though he may have 
the means of living in affluence and comfort, aside 
from his profession, he may not, for this reason, con¬ 
clude to relinquish it, and live at ease. This, certainly, 
is a most unworthy and insufficient excuse — such as 
his Lord and Master cannot approve. 

Nor can a man be justified in retiring from the min¬ 
istry because he does not love its duties; or loves 
other employments better; or, in other words, because 
he does not think himself morally, spiritually fit for it. 
It better becomes him to seek that fitness which he feels 
that he needs ; seek it earnestly; seek it till he finds 
it, than rashly to break his ordination vows, and give 
himself up to the pursuits and pleasures of the world. 

As nothing but necessity can justify a minister in 
turning aside but partially from the duties of his pro¬ 
fession, so nothing short of an urgent necessity can 
justify him in relinquishing them altogether. When 
he was solemnly inducted into the ministry, by the 
imposition of hands and prayer, he was regarded as 
devoting himself to it for life. He accepted an office 
which he was never lightly or unnecessarily to lay 
down. He entered into covenant with Christ and his 
church that he would work in the gospel vineyard so 
long as the ability and opportunity remained. Now 
such engagements, surely, are not to be trifled with. 
They are not for slight seasons to be broken up. I sup¬ 
pose that God in his providence may create a necessity, 
that shall compel his ministering servants to retire from 
32 * 


378 


PASTORAL THEOLOGY. 


their work; but until such necessity is created, and 
made clear, let them not dare turn aside from their 
holy profession. 

God may, and sometimes does, deprive his ministers 
of healthy and in this way disqualify them for the du¬ 
ties of their office. They have no longer the ability to * 
discharge these duties, and of course God does not 
require it of them. 

God often spares his ministering servants till they 
are disqualified for public service by the infirmities of 
age. In these circumstances, the same voice which 
once called them to labor now kindly excuses them 
from it. 

Ministers sometimes find their way entirely hedged 
up. As ministers they cannot go forward or backward. 
They cannot turn to the right hand or the left. Of 
course the providence of God calls on such men to 
stop. They must stop. They ought to stop. Until 
God opens a door for them to labor as ministers, they 
are fully justified in serving him in some other way. 

I have said that moral disqualifications are not al¬ 
ways a sufficient excuse for retiring from the ministry ; 
because these may be of a nature to be overcome. 
They ought to be overcome. The cold heart should 
become warm. The hard heart should be melted. The 
uninterested, unfruitful minister should become a faith¬ 
ful minister ; should become a faithful servant of the 
Lord. I would not be understood to say, however, that 
no moral disqualifications can ever excuse a man from 
further service as a minister of Christ. A minis¬ 
ter may fall so foully into sin, may make such utter 
shipwreck of character, that he can never be restored 
to his former place. He may repent and be forgiven, 


WITHDRAWING FROM THE MINISTRY. 


S7‘) 


as a brother in Christ; he may have a regular standing 
in the church; but he can do no more good, as a pub¬ 
lic teacher of religion. He has disqualified himself 
for such a service. If he is a wise, a modest, a humble 
man, he will not aspire to it, or desire it. 

I remark once more : There are disqualifications for 
the ministry which are not of a moral or spiritual 
nature. They belong not so much to the heart as the 
head; and are such as the subject of them has no 
power to overcome. •Cases of this nature occasionally 
show themselves among the professed ambassadors of 
Jesus. Individuals get into the ministry who have 
manifestly mistaken their calling. They can serve 
Christ in other capacities, but never to much purpose 
as public teachers of religion. The providence of God 
will soon make it plain to such persons that they are 
out of their place, and will furnish them with a suf¬ 
ficient excuse for laying down a profession which ought 
never to have been taken up. 

The course of remark in this Lecture is fitted and 
intended to make the impression that the act of re¬ 
ceiving ordination, and becoming an accredited am¬ 
bassador of Jesus, is a very solemn act. The individual 
who takes this step is to be understood as having 
committed himself for life. He has put his hand to the 
gospel plough, and must not look back. He has relin¬ 
quished the ordinary pursuits of men, and consecrated 
himself to the duties of religion. And he is now to 
give himself wholly to these things. He is not to 
abandon them, or turn from them, either partially or 
entirely, but under the influence of a necessity which 
he cannot surmount. 

The Lord enlighten all his ministering servants, and 


380 


PASTORAL THEOLOGY. 


all who are looking forward to the sacred office, that 
they may rightly understand this solemn subject, and 
may so discharge the duties devolving on them, that 
they may stand accepted in the day of the Lord Jesus. 


LECTURE XXVII. 


RESULTS OF FAITHFUL PASTORAL LABOR. 

WHAT THE PERMANENTLY SETTLED FA8TOB MAY AND MAY NOT EXPECT, 
FOB HIMSELF AND FOB OTHEBS, IN THIS LIFE AND THE FUTHBE, AS THE 
FBXJIT OF HIS EXERTIONS. 


In a series of Lectures I have considered the neces¬ 
sary qualifications of pastors: their ordination and set¬ 
tlement in the ministry; their relations after settlement; 
and the various duties resulting from these relations. I 
have taken the opportunity, also, of discussing several 
important collateral questions, being more or less con¬ 
nected with the general subject. 

In my Lecture on a settlement in the ministry, I re¬ 
marked that settlements should always be formed with a 
view to permanency, and should actually be made as 
permanent as possible. Unless where the providence of 
God interposes very specially and intelligibly to dissolve 
them, they should be continued to the end of life. 

We will suppose now that a pastor is permanently 
and usefully settled over an affectionate people, and that 
his life and health are continued to the common age of 
man. What are to he the results of his labors f Are 
these results worth living for ? And in prospect of them, 
may an intelligent, pious, conscientious young man be 
justified in choosing the ministry as his profession, and 
devoting his life to its sacred duties ? These are very 


382 


PASTORAL THEOLOGY. 


serious questions, — well worth the consideration of 
every pastor, and of all who are anticipating the pastoral 
work. 

In the circumstances supposed, a pastor may not ex¬ 
pect riches^ at least as the fruit of his ministerial labors; 
but he may expect for himself and family the comforts and 
conveniences of life. Ministers are sometimes charged 
with preaching for money, and with fattening, growing 
rich, upon the earnings of their people. But this charge, 
I hardly need say, is as unfounded and foolish as it is 
malicious.- I have been extensive!}^ acquainted with 
pastors and ministers for a long course of years, and I 
never yet saw a minister, or heard of one, who became 
rich on his salary. I have knowA a few rich minis¬ 
ters ; but their riches have been acquired, uniformly, 
in some other way. It is on this ground that I feel 
authorized to say, confidently : The settled pastor has 
no right to expect riches, at least as the result of his 
ministerial labors. 

But though he may not expect wealth, — unless he 
inherit it, or acquire it in some way aside from his min¬ 
istry, — he may expect, he has a right to expect, his 
share of the comforts and conveniences of life. If he 
faithfully and devotedly preaches the gospel, he may 
reasonably expect that he shall live of the gospel. If 
he ministers to his people in spiritual things, he has a 
right to partake of their carnal things. If he devotes him¬ 
self to his appropriate work, they will not let him suffer. 
Much less will his Divine Master permit him to suffer. 
Accordingly (although, as I said, evangelical ministers 
have little wealth) there is probably less suffering 
among them from palpable poverty than in the same 
number of any other class or profession. What the 


RESULTS OF FAITHFUL PASTORAL LABOR. 


883 


Psalmist said in his day may in general be said of good 
ministers now: “ I have been young, and now am old ; 
yet have I not seen the righteous forsaken, nor his seed 
begging bread.” 

Again; faithful pastors have no reason to expect much 
worldly honor ; but they may expect honors and influ¬ 
ence of a vastly higher and more desirable character. 
Worldy honors they are not to expect, because, in the 
first place, they are not worldly men. They are not in 
the path of promotion ; not in the way to secure honors 
of this nature. Or if they were, and were devotedly 
pious and faithful as Christians, it is not at all likely 
that the world would honor them. If a holy angel was 
to become incarnate, and appear as a man among men 
on the earth, he would not be likely to be promo¬ 
ted to seats of worldly honor and power. He would 
not seek such promotion, nor would he be enough a 
favorite with worldly men to induce them to bestow it. 
Said our Saviour to his disciples: “If ye were of the 
world, the world would love its own ; but because ye 
are not of the world, but I have chosen you out of the 
world, therefore the world hateth you.” 

But it is of little account to the faithful minister of 
Christ that the honors of the world are not before him. 
He has higher honors in prospect, — those which come 
not from man, but from God only. The honor of being 
an accredited servant of the Lord Jesus Christ; an 
ambassador of the King of kings ; of acting under a 
commission from him, and of gathering souls into his 
kingdom;—these are honors in his estimation vastly 
beyond any that this world can bestow. Then if he is 
faithful, he may expect a degree of influence—Christian 
influence — among men, as great as he could, on the 


384 


PASTORAL THEOLOGY. 


whole, desire. His learning, his wisdom, his holy char¬ 
acter, his consistent example, his sacred office, his kind¬ 
ness to all men whether friends or enemies, his unwearied 
efforts to do good,—these all combine to give him an 
influence —an influence of the best and most salutary 
kind; as strong as any good man will .ever covet; as 
strong as can be safely trusted to his hands. 

I remark again: mere worldly pleasures the faithful 
pastor does not expect. He has no heart for them. He 
would not descend to them even if they were placed 
within his reach. But to pleasures of a holier, purer 
character, he is not a stranger. The pleasures of Chris¬ 
tian society and intercourse; the pleasures of a good 
conscience; the pleasure of frequent communion with 
God; the pleasure of so serving the Lord Jesus Christ 
as to enjoy his conscious approbation; the pleasure of 
seeing the work of the Lord promoted, and souls saved 
through his own instrumentality; — these are pleasures 
to which the devoted pastor may confidently look for¬ 
ward, and of which he is in present possession. And 
with enjoyments such as these in possession and pros¬ 
pect, he may well forego the low pleasures of earth. He 
may well respond to all their blandishments, “ I send 
the joys of earth away.” 

Thus far I have had in view the results- of pastoral 
labor to the individual personally^ — what he may and 
may not expect as the present fruit of his labor to him¬ 
self: it is time that we inquire as to results, which he 
may hope to witness around him. These are such as 
the following: 

1. A population distinguished for intelligence^ moral¬ 
ity^ and thrift. “ Godliness is profitable unto all things; 
having the promise of the life that now is, and of that 
which is to come.” The stated preaching of the gospel 


RESULTS OF FAITHFUL PASTORAL LABOR. 


385 


by an intelligent, faithful pastor tends in many ways 
to promote the temporal advantage of those who enjoy 
it. It does this by promoting order, civilization, and 
refinement; by forming a correct public sentiment; by 
discountenancing every species of vice and crime; by 
elevating and sustaining the standard of morals. In 
this way there soon comes to be a correct public con¬ 
science. Whatever is palpably sinful becomes disrepu¬ 
table ; while the things that are true and honest and just 
and pure and lovely and of good report are held in honor. 

At the same time that the gospel is producmg these 
effects upon the morals of a community, it is tending, 
also, to inform and enlighten it. The devoted pastor is, 
of course, the friend and patron of general education. 
He encourages reading, and introduces good books ; he 
strives to elevate the character of public schools; he 
circulates intelligence upon all useful subjects. Under 
the steady, strong influence of causes such as these, his 
people become intelligent and virtuous; and, as a natural 
consequence, are thrifty and prosperous. The maxim 
of Solomon, that “ righteousness exalteth a nation,” is 
as true on a small as on a large scale. It is as true of 
a parish as it is of a kingdom. I once knew a man, who 
had travelled extensively through New England, who 
said that it was easy to discover where good ministers 
were settled by the appearance of the farms and fences. 
Now all this may have been true. Not that good minis¬ 
ters have much to say about farms and fences; but an 
influence goes out from the pulpit which reaches to the 
whole business of life; prompting that every secular, as 
well as spiritual duty, whether in the house or in the 
field, in the shop of the mechanic or the warehouse of 
the merchant, be done promptly, faithfully, and well. 

33 


386 


PASTORAL THEOLOGY. 


People sometimes think that they are too poor to sup¬ 
port the stated ministrations of the gospel. The proba¬ 
bility is that they are too poor to do without them. The 
gospel would be worth more to them than the expense 
of it, even in a secular point of view. It is the sins and 
vices of men, and not their religious institutions, which 
make them poor. It costs as much, often, to support 
one vice as a dozen preachers. If, therefore, by sup¬ 
porting the gospel, they can discountenance and suppress 
vice, the saving will be great every way. There will be 
a saving of time, of property, of character, of everything 
which ought to have weight with a rational mind. 

But I find that I am wandering from the point in 
hand. What I wish to show is, — and the remarks al¬ 
ready made are more than sufficient to show it, — that 
the intelligent, faithful pastor, in prosecuting his labors 
among a people from year to year, may expect to benefit 
them both spiritually and temporally. He may expect 
to see intelligence and virtue promoted, and vice and 
folly checked. He may expect to see them becoming, 
under his influence, a wise, sober, industrious, moral, 
and consequently a prosperous and happy people. 

2. He may expect, secondly, to witness continual 
tokens of the Spirit’s presence and power among his 
people, in revivals of religion, in the edification and 
growth of Christians, and in the conviction and conver¬ 
sion of sinners. Christ’s ministers are encouraged by 
express promises that if they persevere and are faithful 
in their work, they “ shall both save themselves, and 
them that hear them; ” that if they “ go forth weeping, 
bearing precious seed, they shall come again rejoicing, 
bringing their sheaves with them.” In a greater or 
less degree these promises have been verified to Christ’s 


RESULTS OF FAITHFUL PASTORAL LABOR. 


387 


faithful ambassadors in all ages. They have been spe¬ 
cially so in our own age, — an age distinguished by 
revivals of religion, and by the rapid advancement of 
Christ’s kingdom in the earth. The pastor in these 
days, who stands in his lot, and is diligent and faithful 
in the discharge of his duties, preaching the word, being 
instant in season and out of season, warning and teach¬ 
ing every man, will not be suffered to spend his strength 
for naught. He will have the satisfaction of knowing 
that he is a “ worker together with God.” He will wit¬ 
ness the tokens of the Spirit’s presence with him; he 
will feel them often in his own heart. As he mingles 
with the pious of his flock, he will see that they are 
growing in knowledge and in grace; that they are be¬ 
coming more intelligent, consistent, established, faithful; 
more instant in prayer, and more ready to every good 
word and work. As he converses with his impenitent 
hearers, he will perceive that the word dispensed is 
taking effect upon their hearts. One and another are 
inquiring; some are distressed; and here and there is 
an individual coming forth from the blindness and dark¬ 
ness of nature into the light of spiritual day. Now these 
are cheering, encouraging fruits of pastoral effort. But 
occasionally, and perhaps not unfrequently, he has the 
privilege of witnessing greater things than these. The 
Spirit is poured out in rich effusion, and converts are 
multiplied as the drops of the dew. Professors of reli¬ 
gion are humbled and engaged ; the doubting and trem- 
blmg are comforted; the wandering are reclaimed; and 
sinners in great numbers — the hardened, the vicious, 
the careless, the worldly, the aged, the middle-aged, and 
the young — are brought to rejoice together in the hopes 
and consolations of the gospel. Such scenes it is the 


388 


PASTORAL THEOLOGY. 


privilege of the devoted pastor not unfrequeiitly to wit¬ 
ness. And more than this, he may rejoice in them as 
the results, in great measure, under God, of his own 
humble instrumentality. In this view, who would not 
desire to be a pastor ? Who, that is in any good meas¬ 
ure prepared for it, in mind and heart, but would prefer 
to labor in this blessed employment, rather than in any 
other, in which it is possible for a mortal to engage ? 

3. As a further result of his faithful labors, the pas¬ 
tor may expect to see his church continually strength¬ 
ened and increased. A variety of causes are constantly 
operating to weaken and diminish a church. Its aged 
members and others, its pillars and ornaments, are fre¬ 
quently taken away by death. Some change their resi¬ 
dence, and are removed to other parts of the vineyard; 
while some make shipwreck of their profession and hopes, 
and are excluded. But notwithstanding the steady 
operation of these causes, the faithful pastor has the 
privilege in almost all cases of seeing his church, not 
only sustained and perpetuated, but enlarged. In or- 
dinary times^ individuals are coming in, one after an¬ 
other, to take the places of those that are removed; 
while in the great harvest seasons of which I have 
spoken, converts are seen flocking to the standard of 
Christ like flying clouds and doves to their windows. 
In these ways the breaches that are made upon the 
church, by instances of mortality and other causes, are 
more than made up, and the body is continually in¬ 
creased and strengthened. This is another of the pastor’s 
comforts, as he advances in years, and the fathers and 
mothers in his Israel are removed, to see the children 
coming forward and taking their places, and the church 
by their means perpetuated and increased. 


RESULTS OF FAITHFUL PASTORAL LABOR. 


389 


4. It should be noticed among the happy results of 
the pastor’s labors, that he is permitted to see the power 
of religion continually exemplified, in the consistent lives 
and happy deaths of individuals among his people. To 
be sure, he is sometimes constrained to witness develop¬ 
ments of a very different character, — departures from 
the faith, unchristian deportment, hardness and bitter¬ 
ness among brethren, and coldness and formality in the 
service of Christ. But these things do not surprise him, 
though they deeply pain him. They are the very things 
of which he is forewarned in the Scriptures, and which 
have been witnessed by apostles and holy men in every 
period of the church. Nor do they prevent the satisfac¬ 
tion with which he contemplates the ripened fruits of the 
Spirit, presenting themselves in clusters all around him. 
In his preaching he is accustomed to speak of the good 
influences of religion, leading to propriety and consis¬ 
tency of deportment, to holiness of heart and life. He 
is accustomed to speak, also, of the power of religion to 
sustain the soul in the most trying circumstances; to 
comfort it under the greatest afflictions; to give it the 
victory even over the king of terrors. It is with pecu¬ 
liar satisfaction, therefore, that he witnesses, and has 
the privilege of pointing out to others, those results 
in actual development which he had before so often 
described. The doctrine and the experiment in this 
case agree, and by the latter the former is illustrated, 
confirmed, and settled. Nothing is more honorable to re¬ 
ligion, or more calculated to recommend and enforce it, 
than to see it exemplified in the manner here pointed out. 
And this the good pastor will be likely to see continually. 
He may see it more and more the longer he lives and 
the further his opportimities of observation extend. 

33* 


890 


PASTORAL THEOLOGY. 


5. It should be further remarked that the good results 
of the faithful pastor’s labors extend beyond the limits 
of his own parish. We have seen, in the course of these 
Lectures, that the pastor has important duties to dis¬ 
charge, not only to his own church and people, but to 
other churches and other ministers, and even to churches 
and ministers of other denominations. In a lower sense 
than the great apostle of the Gentiles, but yet in some 
sense he may truly say: I am a debtor both to the 
Greeks and to the barbarians, both to the wise and 
the unwise.” He has duties to perform for the church 
in general^ and even for the whole world. If he is dili¬ 
gent and faithful in the performance of these duties, he 
will not be left here, more than among his own people, 
to labor in vain. The fruits of his labor will appear; 
and as he advances in years and in usefulness, they will 
be palpable both to himself and others. The late Presi¬ 
dent Edwards and John Newton and Thomas Scott and 
Andrew Fuller and Doctors Bellamy, Hopkins, and Em¬ 
mons, were all of them pastors whose efforts were blessed 
among their own people; and yet we should have but a 
very limited view of the results of their labors, were we 
to confine them to their own people. A good influence 
went forth from their studies, their labors, which has 
extended all over Protestant Christendom, and which 
will extend to generations yet unborn. And although 
every good pastor may not be able to spread his influ¬ 
ence so widely, yet he can hardly fail to spread it more 
or less, and to witness the results of it, beyond the limits 
of his own charge. 

6. The permanently settled pastor (and it is the case 
of such that I now contemplate) may expect to die 
peacefully in the midst of a kind, affectionate people, 


RESULTS OF FAITHFUL PASTORAL LABOR. 


391 


and that his dust will quietly sleep with theirs. And 
there is something exceedingly pleasant in this idea; 
that the individual who has long watched for the souls 
of a people, — has been their instructor, their example, 
their guide, their friend, and to whom many among 
them look up as to their spiritual father, — that when 
his strength is gone, and his days are ended, he should 
die in the midst of those whom he has so faithfully 
served. By precept and example he has taught them 
how to live; it is meet that in his own person he 
should teach them how to die. It is meet, too, that his 
dust should repose with theirs; that with theirs it may 
rise in the resurrection at the last day. I have said that 
there is something exceedingly pleasant in this whole 
idea. By the fathers of New England it was so regarded, 
both theoretically and practically. Go into the princi¬ 
pal graveyards in almost any of the older towns and 
parishes of New England, and you will find a vast con¬ 
gregation of all ages and of both sexes quietly resting 
in their graves together; and in the midst of them you 
will find the tombs of their successive pastors. Lovely 
and pleasant in their lives, in death they were not di¬ 
vided. In the slumbers of the tomb they are united; 
and all those who embraced that gospel which their 
faithful pastors once proclaimed, shall be united in 
heaven forever. But this leads me to remark: 

7. That the results of faithful pastoral labor are not 
confined to the present world. They reach far away 
into eternity, and will be realized and rejoiced in, in 
heavenly places forever. When the pastor’s work is 
over, and he is permitted to appear in other worlds, he 
may expect to meet a large number, more or less, who, 
through his instrumentality, have been saved from sin 


392 


PASTORAL THEOLOGY. 


and death, and who will be his joy and crown of rejoic¬ 
ing through eternal ages. And oh, what a consolation is 
this! What a result is this to flow from the toils of a 
few years on the earth ! What other labor in the world 
can compare, in this respect, with that of the devoted 
minister of Christ ? Worldly men by their efforts and 
wealth often produce great present results. They build 
pyramids and monuments; they lay the foundation of 
states and empires; they make important discoveries in 
science and art. But all these things, from their very 
nature, and from their connection with this fleeting, 
changing world, are temporary. They cannot endure. 
In a little time they will be as though they had never 
been. Where now are some of the proudest monuments 
of the ancient world, — the high walls of Ninevah, the 
towers of Babylon, the ships of Tarshish and of Tyre, the 
palaces and temples of lofty Troy ? And where will be 
all the monuments of earth, and with them the vast 
globe itself, when it shall have wheeled its circuits a 
few more years ? God in his Word has told us where : 

The day of , the Lord will come as a thief in the night, 
in the which the heavens shall pass away witli a great 
noise, and the elements shall melt with fervent heat; 
the earth also, and all the works that are therein, shall 
be burned up (2 Pet. iii. 10). Such is the speedy ter¬ 
mination of all things merely earthly. But the results 
of the devoted pastor’s toils will endure forever. He 
rears a monument which the current of years cannot 
undermine; which the tooth of time will never be able 
to deface. The fruits of his labors, conflicts, and prayers 
he will behold around him in the high places of heaven ; 
they will constitute his joy and his crown for ever and 
ever. 


RESULTS OF FAITHFUL PASTORAL LABOR. 393 

8. I mention but another result of the pastor’s faith¬ 
ful labors on earth; and this is the richest of them all: 
He shall be accepted at last of the Lord Jesus Christ; 
shall be welcomed home to the resting-place prepared 
for him; shall be received to the distinguished rewards 
of those who have turned many to righteousness, and 
shine as a star in the firmament of heaven forever. Not 
the smallest service done for Christ in this world shall 
ever lose its reward. The giving of a cup of cold water 
to a suffering disciple, because he is a disciple of Christ, 
will be remembered and rewarded in the final day. 
Much more shall the labors of the faithful, devoted min¬ 
ister of Christ, — one who has toiled long in the vine¬ 
yard, and borne the burthen and heat of the day, — who 
has endured, and had patience, and for his sake has 
labored, and not fainted; — much more shall such an 
one be welcomed at the last, and receive a crown of 
righteousness that fadeth not away. 

The glories of the blessed in heaven seem to be pro¬ 
portioned to the conflicts through which they have 
passed, and the suflerings they have endured in the ser^- 
vice of their Master. “ One of the elders said unto me. 
Who are these that are arrayed in white robes, and 
whence came they? And I said unto him. Sir, thou 
knowest. And he said unto me. These are they that 
have come out of great tribulation^ and have washed 
their robes and made them white in the blood of the 
Lamb.” Here, certainly, is strong encouragement, not 
only for confessors and martyrs, but for tried, troubled, 
careworn, afflicted pastors. Toil on, then, brethren, 
but a little further; be faithful to accomplish, as the 
hireling, your day; and you serve a Master who will 
not forget you. He holds out to you already crowns 


394 


PASTORAL THEOLOGY. 


of righteousness which shall soon be placed upon your 
now aching heads. And let each one see to it that his 
is a crown of many stars ; that he is entitled to the dis¬ 
tinguished rewards of those who have turned many to 
righteousness. 

In stating the results of faithful pastoral labor, I have 
not disguised that the ministry has its trials — often sore 
trials. I have not said that in no cases is it followed by 
Tesults of an unpleasant character. On the contrary, it 
is implied in much that has been said that this is even 
so. But then it should be remembered that these are 
but the trials of the way. They are all temporary. If 
met in the right spirit and manner, they cannot injure 
us. So far from this, they are sure to work for our 
good, and for the general good. Paul had many trials 
in accomplishing his ministry, but he learned to rejoice 
in them; for they were always salutary 4o him person¬ 
ally, and they often turned, as he tells us, to the fur¬ 
therance of the gospel. 

On the whole, then, I appeal to those who hear me, 
•and to all who read these pages, whether it is not a 
great privilege to be a gospel minister; whether “he 
who desires the office of a bishop does not desire a good 
work.’’ In respect to the dignity and glory of the Mas¬ 
ter we serve; in respect to the holy, spiritual, elevated 
nature of the employment in which we engage; as to 
the richness and ever-during permanency of the results 
produced; as to the value of the reward promised, and 
soon to be bestowed; what other work on earth can 
compare with this? What other office so responsible 
and glorious ? It was an object with Paul to magnify 
his office ; not only by thinking and speaking highly of 
it, but by honoring it in his daily deportment, and by 


RESULTS OF FAITHFUL PASTORAL LABOR. 


395 


faithfully discharging its appropriate duties. By the 
same methods may all the members of this beloved 
Seminary learn to magnify that holy office to which they 
aspire, that so they may prove themselves the genuine 
successors of the apostles and primitive ministers of 
Jesus, and be admitted, at last, to share with them the 
honors of their Master’s kingdom. 


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